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THIS 



BAPTISM OF CHRIST 



GOSPEL ORDINANCE 



BEING ALTOC.ETri 



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JJD SP^R^J 

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BY JOB SCOTT. 



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B LI SHED BY JOSEPH J 

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PREFACE. 



THIS little treatise, reader, is written chief- 
ly for the help and information of such as are 
in a state of honest enquiry, and who have not 
yet seen clearly beyond some of those former 
observances, which at the very best were but 
preparatory, and pointing to him, and his work 
on the soul, in whom they all end, and are done 
away forever; but partly for the confirmation 
and establishment of such as have been already 
convinced of the unshadowy dispensation of the 
gospel. 

I have long seen with sorrow, that many sin- 
cere souls are much detained from the substance^ 
by undue attachments to the sign. I have once 
known and groaned under this bondage and en- 
tanglement myself; for though I was never a 
partaker in any of those outward ordinances, yet 
I was divers years blinded in my understanding, 
through the vail that was over me. In reading 
the accounts of baptism in the New Testament, 
I could not understand why the Apostles used 
water, especially after Christ's resurrection, if it 
was not Christ's baptism ; nor how men could 
possibly baptize with the Holy Ghost ; and there- 



iv PREFACE. 

fore finding men commanded to baptize, and that 
they did baptize with water^ I concluded, very 
ignorantly, that water was commanded by Christ. 
— This conclusion, I have since seen, was the 
natural result of inexperience, in an anxious in- 
vestigation of things not known by mere human 
wisdom, or creaturely abilities, but only spirit* 
ually discerned ; and as my mind was sincerely 
engaged to see for myself, and avoid all decep- 
tion, it pleased him who has the key of David, 
(after I had passed several years of doubt and 
hesitation, some times concluding! should, before 
long, be baptized in water, and then struck with 
an inward and feeling conviction of its utter in- 
sufficiency towards effecting the renovation and 
cleansing which my soul at times longed for) to 
open my understanding, chiefly by his own inter- 
nal operations and illuminations in my enquiring 
mind, without much of any instrumental means, 
either reading or hearing; so that I saw clearly, 
(which I had too long been very dull in believ- 
ing, and fearful in receiving) that Christ himself 
in spirit had long time been striving with me, mov- 
ing in me, wooing, calling, knocking, checking, 
restraining, constraining, and powerfully impress- 
ing my mind ; but I knew him not, and in that 
inward and immediate way sought not after him. 
When, alas ! had I but known the gift of God, 
and ivho it was that inwardly talked with me, I 
might have asked of him, and received the living 
water of his heavenly kingdom; as afterwards I 
did, to the full satisfaction of my thirsty soul. 
And when this became my joyful experience, 
wherein the beloved of my soul met with me, as 
with many others, in the garden, saying, " eat, 



PREFACE- v 

O friends— drink, yea drink abundantly, O be- 
loved," Cant. v. u I became perfectly satisfied 
that outward bread, wine and water, were no 
part of the baptism or supper of the Lord, nor any 
way necessary to his anointed, in things per- 
taining to salvation. — It was not very long after 
this, before I not only believed, but knew, by 
most consolatory experience, that men, even in 
our day, though helpless of themselves, are 
through divine assistance enabled instrumentelly, 
in a very powerful and heart-watering manner, 
to baptize with the Holy Ghost For being now 
engaged to feel after God, if happily I might 
from time to time renewedly find him, he was 
not only pleased in these my silent approaches, 
in religious meetings, and more retired waitings, 
to arise in me immediately, with the brightness 
of a morning without clouds, and powerfully to 
manifest himself to me and in me, as a fountain 
of living waters; but was also graciously pleas- 
ed to send among us, of his servants, such as 
were well qualified to do the work of evangelists, 
and who being largely acquainted with the soul- 
saving baptism of Christ in themselves, were so 
filled with the Holy Ghost, and spake so demon- 
stratively, in the life, evidence and divine virtue 
and vigour of it, that it was like the oil poured 
on Aaron's head, which ran down to the very 
skirts of his garment— it even reached, overflow- 
ed and filled my poor soul. 

Much I could write respecting these blessed 
days of my espousals, but enlargement here may 
be improper; I shall therefore just say, that had I 
not felt living desires that others may come to a 

As 



vi PREFACE. 

full participation of the same blessed experience, 
and that none may be longer unprofitably amused 
and detained, by lifeless signs and symbols, from 
the all-sufficient substance, thou, reader, hadst 
never heard from me in this way.-— I know many 
find their interest in keeping up a shew in these 
things, and representing them of exceeding great 
importance. — I have no doubt many very sin- 
cerely urge them upon their friends and acquain- 
tance, as believing them injunctions of the 
gospel ; but I am also sadly sensible that too ma- 
ny " seek their gain from their quarter," and ob> 
tain it, by keeping up a lifeless round of prayers, 
preaching, singing, eating, drinking, dipping, 
sprinkling, &c. and am convinced beyond scru- 
ple, that the mammon of unrighteousness, this 
way increased, is a powerful obstruction to the 
coming of the kingdom of our Lord, in life and 
power, unclouded and uneclipsed by the reten- 
tion of vailing and darkening observances.— Ba- 
bylon is not yet so fallen, as to rise no more; 
she is still lurking in a mystery. — She is still 
mystery Babylon the great, and still the mother 
of many harlots—thousands are ensnared among 
some or other of her daughters, and are not a- 
ware of her cup. — May the Lord graciously pre-* 
serve the honest-hearted, of every denomination, 
from the harmful influences of all her many and 
artful sorceries, and keep alive their hunger and 
thirst after true righteousness.— I have no doubt 
but that, jfl am finally so happy as to reign in 
life by J^sus Christ, my only hope and Saviour, 
1 shall be there accompanied by thousands, who 
have through their whole lives lived under the 
vail, as to outward ordinances ; but who, having 



PREFACE. vii 

in great sincerity, done what they believed was 
their duty, in singleness as unto God, and not 
unto men, are, and finally will be, well accepted 
of him, who seeth nat as man seeth, but looks 
through all outside things to the heart. And yet, 
on the contrary, I do firmly believe many, who 
have began and ran well for a season, have been 
by degrees, as outward things have become 
more and more considerable with them, drawn 
more and more from the true hunger, and been 
more and more easy and satisfied with little or 
nothing of the true bread, water and wine, of 
the kingdom, till at length they have centered in 
formality, and sat down in a rest short of the soul's 
salvation.— That thou mayest shun this danger* 
ous rock, dear reader, and be preserved living 
and growing in the holy root of divine life, to the 
end of thy stay here, and finally admitted to the 
joys of the blessed, forever to adore and bless the 
God of all grace and true consolation, is the 
prayer of thy sincere friend, and willing servant 
in the labour and travail of the gospel, 

THE AUTHOR, 



THE 

BAPTISM OF CHRIST 

A 

GOSPEL ORDINANCE : 

BEING ALTOGETHER 

INWARD AND SPIRITUAL: 

Not, like John's, into Water ; but, according to 
the real Nature of the Gospel, into the very 
Name, Life and Power, of the Father, and 
of the Son, and of the Holy Ghost. 

Shewing that the Apostles' Use of Water Bap- 
tism was by no Means as an ordinance of 
Christ, but as the Baptism of John ; and that 
all who are baptized into Christ, have put 
on Christ, not only professionally, but sub- 
stantially—that is, have put him on as the 
whole Armour of Light, and walk in him in 
Newness of Life. 



2 THE BAPTISM OF CHRIST 



CHAPTER I. 



Of the regular order and succession of divine dispensa- 
tions. Signs and figures pointed at life and substance. 
Hence Christ deferred his gospel ministry, till John's 
course in a baptism, but figurative of his own, was ful- 
filled. John's baptism and Christ's are type and anti- 
type. Christ sent his disciples to baptize with his own 
baptism. So breathes on them the Holy Ghost. Great 
wisdom even in the timing our Lord's baptism by John, 
also in his answer to John. John preached the king- 
* dom but at hand. In its nature and fulness, it is after , 
not before, nor joined with the type. John prepared 
the way. Some took the kingdom by force. All types 
end in the antitype. Christ's baptism cleanses tho- 
roughly, as John's was total immersion. A picture, 
as truly a man, as water baptism Christ's. A single 
eye full of light, and then the shadow is behind us. 
Christ was baptized in water, not to continue, but ful- 
fil that decreasing sign ; and so to make way for the in- 
creasing substance. He also ate, and thus fulfilled the 
pass over. 



IT is very observable, that our Lord Jesus 
Christ deferred the open and express promul- 
gation of the gospel of the kingdom till John the 
Baptist, his immediate forerunner, had fulfilled 
his course; and that not before, but after John 
had finished his preparatory ministration, ceased 
the voice crying in the wilderness, prepare, &c. 
quite ended his own decreasing work in that out- 
ward elementary baptism, which as a sign was 
to precede and prepare the way for Christ's, and 
was shut up in prison; he, the Lord of life and 



A GOSPEL ORDINANCE. 3 

glory, the end and ender of all typical dispensa- 
tions, immediately entered upon the publication 
of the gospel word; the new, the encreasing and 
ever continuing dispensation of life, substance 
and salvation. For we read, Mat. iv. 19, * now 
when Jesus had heard that John was cast into 
prison, he departed into Galilee." And, verse 
17 % " from that time Jesus began to preach, and 
to say, repent ; for the kingdom of heaven is at 
hand.*' This kingdom, now so near at hand, and 
which John had just before proclaimed to be so, 
was and is inward and spiritual; for our Lord 
himself declares, " the kingdom of God is within 
you." Luke xvii. 21. And it is clear that he 
waited for John's course to be first fulfilled, be- 
fore he ever began publicly to preach it. See also 
Mark i. 14, 15. " Now after that John was put 
in prison, Jesus came into Galilee, preaching the 
gospel of the kingdom of God ; and saying, the 
time is fulfilled f and the kingdom of God is at 
hand; repent ye, and believe the gospel." The 
gospel is not sign or figure, but life and sub- 
stance, the M power ot God to salvation," free 
from all types and shadows, being the last and 
lasting dispensation ; and which was not to com- 
mence in its general fulness, till after all others. 
Christ is often spoken of as coming after John ; 
and John, as going, or coming, or being sent 
before Christ; and therefore as John's course in 
the very last ot the shadows, water baptism, was 
now completed, the great minister of the sanc- 
tuary very pertinently, at the very beginning of 
his own gospel preaching, proclaimed, the time 
is fulfilled. I know not what words he could 



4 THE BAPTISM OF CHRIST 

have used more proper and significant to intro- 
duce the glorious gospel, and teach mankind that 
all signs were to end in the substance. And 
from a sincere wish for the real good and solid 
information of mankind, I desire this one word, 
fulfilled, in this and divers other places, may be 
specially noticed, and deeply considered. It is 
of vast importance, 

And why did Jesus wait till John's course was 
fulfilled? why, then, immediately on hearing of 
his imprisonment, did he begin to preach the 
gospel of the kingdom as then just at hand ? and 
why was he so careful, at his very entrance on 
this great work, to make this special declaration, 
" the time is fulfilled f y There is deep instruc- 
tion in it all. He knew the times and seasons, 
though many who could discern the face of the 
sky, and had understanding in the forebodings 
of change in regard to the weather, were and 
are ignorant of the signs of the times; and 
through this ignorance many did, and many 
still do, retain the shadow out of all proper sea- 
son. But Christ, as he knew, so he carefully ob- 
served the right time. He would have all things 
pertaining to his kingdom, especially his own im- 
mediate transactions, take place in their proper 
seasons. He would not hasten his first great mi- 
racle in Cana, of turning water into wine, even 
though his own mother solicitously prompted 
him to that glorious exertion of his divinity.— 
He would not go up to the feast, till the right 
time. So neither would he begin his own pub- 
lic ministration (which was for the ending of a!! 



A GOSPEL ORDINANCE. 5 

shadows, the abolition and blotting out the hand- 
writing of ordinances) till John's (which was 
much in the shadow) was fulfilled. " The law 
and the prophets prophesied until John." John 
was himself both a prophet and under the law, 
yet he and his ministration were until Christ. 
He coming after the rest of the prophets, being 
sent immediately before the face of the Lord, 
and to prepare his icay, in no wise hindered his 
being a prophet himself. Christ testifies, among 
them that are born of women, there hath not 
risen a greater, Mat. xi, 11. He also says, Mat. 
v. 17, 18, <c think not that I am come to destroy 
the law or the prophets; I am not come to de- 
stroy \ but to fulfil ; for verily I say unto you, 
till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law, till all be ful- 
filled." Here we see he came to fulfil both the 
law, and the predictions of the prophets. Accord- 
ingly we read of divers things said to be done, 
that it might he fulfilled which was spoken by 
the prophets or spoken aforetime. Hence, though 
John came after the others, and as it were reach- 
ed from them to Christ, yet he too came under 
the law, and was one among the prophets, which 
Christ came not to destroy, but whose predica- 
tions and fore-running dispensations he came to 
fulfil. John's prophetic declaration was emi- 
nently pertinent, in regard to the great work of 
Christ in gospel baptism, the sanctification of 
souls; and so was his figurative immersion ; and 
Christ, in his saving baptism, amply/?///z7,?botii 
the prophecy and the sign. Christ was " made 
under the law" himself, Gal. ivv 4 ; then sure- 
so was John. And seeing John's watery mi- 

B 



IV 



8 THE BAPTISM Or CHRIST 

nistration was to prepare Christ's way, and lead 
to his saving baptism; Christ having thus care- 
fully deferred his own public ministration till 
John's was fulfilled, as Boon as this was doi>e, 
and John cast into prison, (he right time being 
'now exactly arrived, he went forthwith, on hear- 
ing of John's imprisonment, into Galilee; and 
there ana " from that time began to preach/ 1 
and proclaim the word and gospel of that un- 
shadowy dispensation and kingdom, which ends 
and fulfils all mere signs and figures, and is to 
increase and remain of perpetual continuance. 
Hence Peter declares the word " was published 
throughout all Judea, and began from Galilee, 
after the baptism which John preached," Acts 
x. 37; and may we not safely conclude, from 
Peter's so particularly mentioning this, as bein£ 
after John's baptism, and from the evangelist's 
mentioning it as after his imprisonment, that 
they had heard our Lord express his acting on 
special principle in thus deferring his oivn pub- 
lic ministry, till his forerunner's, in that forerun- 
ning baptism, wag fulfilled; and especially as 
his going into Galilee, to begin his said public 
ministry, is expressly said to be. " that it might 
be fulfilled which was spoken by Esaias the pro* 
phet ?" Mat. iv. 14. 

Thus it seems he acted with special design, 
both as to the place where and the time when he 
&egtmthe open publication of the glorious gos- 
pel. It was therefore with divine pertinency, 
that as he began this gracious publication, he 
first of all announced " the time is fulfilled: 1 His 
hour was now come. For well knowing when it 



A GOSPEL ORDINANCE V 

was and when it " was not yet come," he had 
now waited till John had first preached, accord- 
ing to Paul's testimony, " the baptism of repent- 
ance to all the people of Israel ;" and so had 
" fulfilled his course." See Acts xiii. <24 9 25. 
All this tends forcibly and beautifully to open 
hoth the necessity of his being baptized of John, 
just then, when he was, and the meaning of his 
answer, when John forbade him. John knew 
his own baptism was not saving, was not Christ's; 
but was to decrease and end in Christ's, being 
only designed for our Lord's manifestation to 
Israel, and to prepare the people for his saving 
baptism.— And knowing this, John plainly and 
honestly testifies, that be should be made mani- 
fest to Israel, •' therefore am I come baptizing 
with water," John i. 31. This plain and lull 
testimony, from the mouth of John himself, at 
once evinces that his baptism, being but with 
water, was far different from Christ's, and in- 
ferior to it; and that it was to introduce, or as a 
sign to assist in turning the minds of the people 
to look for, receive and submit to the burning*, 
purifying baptism of the gospel.— In short, water 
baptism and Christ's are plainly type and anti- 
type; and accordingly Peter, speaking of the 
baptism which now saves, uses the Greek word 
antitypon, 1 Pet. iii. 91. 

Peter doubtless knew the type ox figure could 
not save. It is u the ingrafted word which is 
able to save" the soul, James i. 21. Christ sanc- 
tifies and cleanses the church " with the wash- 
ing of water by the word" Eph. v. 26. This 
" ingrafted word," this sanctifying " washing of 



THE BAPTISM OF CHRIST 

water by the word," is all inward and spiritual. 
It is the antitype of the divers washings under 
Moses, and equally so of water baptism, in every 
form. This cleanses the soul, as outward water 
does the body, and puts away the filth of the 
spirit, as that does the filth of the flesh." Hence, 
and hence only, it is saving: herein is the alone 
propriety of Peter's words, * baptism doth also 
now save as" As Christ came to fulfil the law 
of commandments, contained in outward or- 
dinances, and to end every dispensation of signs 
and shadows, he had many things to submit to, 
on purpose to fulfil the typical righteousness of 
those dispensations. Hence he was circumcised, 
kept the law, celebrated the passover, &c. On 
the same ground, it behoved him to be baptized 
in water, the last lively typical representation of 
his own great work of sanctification, that is, the 
last in the course of time preceding his beginning 
the publication of the gospel word from Galilee. 
But when he came to John to be baptized of him, 
John not knowing his design in it, nor why it 
must be so, forbade him, saying, u I have need 
to be baptized of thee, and comest thou to me?" 
Mat. iii. 14. It is not at all strange that John 
forbade him ; for he knew his own baptism, be- 
ing outward, typical, and preparatory, was to 
decrease, and give place to Christ's. It was *• un* 
to repentance;" by a total outside immersion, it 
jDointed out the necessity of the removal of all 
sir), and bringing " forth fruits meet for repent- 
ance/' It was used for his manifestation to 
Israel, whose fiery baptism alone could effect 
this inward cleansing from all sin. Christ was 
neither ignorant of himself, nor guilty of sin. 



A GOSFEL OltDINA-NCE. 9 

Hence he could not receive John's figurative im- 
mersion upon the same grounds as others did, 
neither in order to repentance and remission of 
sin, nor in order to be made manifest to himself. 
John doubtless marvelled, therefore, to see him 
come to his baptism. For though it seems he 
did not, before this, so fully know him to be the 
Christ as he did afterwards, yet on his now com- 
ing to him, it seems he had some sense and 
knowledge of it, and marvelled at his coming. 
But our Lord graciously condescended to shew 
on w T hat grounds it was now necessary: that it 
was neither in order to repentance in him, nor 
to a manifestation of him to himself nor yet to 
perpetuate a symbolical institution under the 
gospel ; but, on the contrary, Xo fulfil it. Christ 
knew the sign must precede the substance. He 
knew the many symbols of the law were but "a 
shadow of things to come," Col. ii. 17; that the 
law, with all its figurative offerings, cleansings, 
and divers washings, was a school-master for a 
season, to lead to himself, the substance; see 
Gal, iii. 24. He knew "the baptism which 
John preached" was the peculiar sign or repre- 
sentation of his cicn, and was used to prepare 
the people's minds for it, and thereby prepare 
m their hearts the way of the Lord, and lead 
forward to his saving manifestation to Israel. 
Therefore had he began the publication of the 
gospel of that spiritual kingdom, which is with* 
out signs and shadows, and cometh not with out- 
ward observations, before John, the administra- 
tor of a baptism figurative thereof, had first 
fulfilled his course in that figurative administra* 
tion, it would by no means so fully, striking 

B 2 



10 THE BAPTISM OF CHRIST 

and instructively have answered and illustrated 
the designs of eternal wisdom, as his deferring 
it till afterwards; for, how then could John's 
work have been strictly according to God's de* 
sign in sending him? that is, to prepare the way 
of the Lord— to go before him — and make ready 
a people prepared for him; see Luke i. 17. 

Hence it was necessary, that, in the course of 
God's divine Providence, and divers dispensa- 
tions, he who was to go before our Lord in the 
power and spirit of E lias, thus to prepare his 
way, should be sent seasonably to begin and 
9 ' fulfil his course," in that ministration and bap- 
tism which was in order to the manifestation of 
the great gospel baptizer, before the publication 
of that word which began from Galilee, after 
his baptism. Hence also it was necessary that 
Jesus should be baptized in the figure, and thus 
accomplish what he had to do outwardly in the 
fulfilment ot water baptism, previously to that 
wonderful descent of the Holy Ghost upon him. 
For as he was to be " anointed to preach the 
gospel" (see Luke iv. 18) and as this anointing 
was by the spirit of the Lord that was upon him, 
and not by his baptism in water, therefore, as 
the time drew near that he must enter, thus a- 
nointed, upon his public ministry, it behoved 
him first to submit to John's baptism, that all 
things might be done in proper season, and foL 
low in regular succession, one after another. 

The Almighty had given John beforehand to 
understand, that he on whom he should see the 
Holy Ghost not only descending, but also re- 



* A GOSPEL ORDINANCE. 11 

maining on him, " the same is he which baptiz- 
eth with the Holy Ghost," John i. 33. Thus 
was the descent and abiding of the Holy Ghost, 
even on our Lord himself, pointed out as that 
which alone could qualify to baptize others with 
it; and it will hold good of all his disciples and 
ministers to the world's end. Therefore they 
have his promise to be with them by his spirit, 
the Holy Ghost, in the execution of his great 
commission, to baptize into the divine name and 
power of Father, Son, &c. And as all sent by 
him to baptize with the Holy Ghost must be 
first so baptized themselves, he sat the glorious 
example. And when he came afterwards to 
send them forth in the great work of baptizing, 
he declared with divine propriety, " as my Fa- 
ther hath sent me, even so send I you." And 
shewing plainly how that was, he " breathed 
on them, and saith unto them, receive ye the 
Holy Ghost/' John xx. 21, 22. See how ex- 
actly he sent them to baptize, &c. as his Father 
sent him. His Father, sending him to baptize 
"with the Holy Ghost, breathed it, or caused it 
to descend ziv\ abide upon him. This proved 
and proclaimed him to be the baptizer with it ; 
he sending his servants to baptize with the same 
baptism, breathed on them , that they might re- 
ceive a measure of the qualification as he receiv- 
ed of his Father. And this was truly necessary 
—the same work requires the same qualifications 
— " he that believeth on me," (says Christ) " the 
works that I do, shall he do also," John xiv. i2. 

He was not baptized with water, to qualify 
him so to baptize others ; for he baptized none 



12 THE BAPTISM OF CHRIST 

in water; the work which he did in baptism, 
was inward, and with the Holy Ghost— the spi- 
ritual purifying fire of the Lord. He did not 
breathe on his disciples, and baptize them with 
the Holy Ghost, to qualify them to baptize o- 
thers in water ; that had not been sending them 
as his father sent him: it had not been sending 
them, nor enabling them to do the same work, 
and baptize with the same baptism, as he did. 
Had he, after breathing on them, sent them, 
qualified with the Holy Ghost, to baptize with 
a mere element, it had been very different from 
his Father's sending him in the power and bap- 
tism of the Holy Ghost, to baptize others with 
the same. And as their qualification to admin- 
ister his spiritual baptism was that of the Holy 
Ghost, coming upon them; so, in his own case, 
the descent and abiding thereof upon him was the 
very thing made use of by the wisdom of God, 
whereby to manifest him more clearly unto John 
as the gospel baptizer. Seeing, therefore, this 
bis qualification for baptizing with hisowngreat 
gospel baptism, which is after and superior to 
all signs, must be received from on high, before 
he began that glorious gospel ministry, which is 
also without signs, it was, as before noted, ne- 
cessary for him previously to submit to that 
baptism, which being but a sign, was to decrease 
and end in the substance, which the sign point- 
ed to — Hence the necessity of his waiting till 
John had first baptized many of the people, 
borne testimony to one coming after him, and 
turned their minds to the necessity of his more 
spiritual and refining baptism.— And hence also 
the necessity of his receiving that baptism which 



A GOSPEL ORDINANCE, 15 

was only in the sign, and to vanish as the sub- 
stance was experienced ; not after, but before he 
received that descent and abiding of the Holy 
Ghost upon him, which pointed him out as the 
great administrator of that baptism which, in the 
very order of things, is after that which is but 
a shadow of the good things to come, Thus the 
type was kept in its time and place ; before, 
not after, the antitype. But bad not Christ's 
baptism in the type, to fulfil it, as a thing 
ending in the antitype, been preposterous, had 
it been after his glorious antitypical baptism 
and anointing, by the descent and abiding of the 
Holy Ghost upon him?— This being the case, 
there is evidently a very beautiful display of 
wisdom and propriety in our Lord's answer to 
John, when John forbade him. Indeed every 
part of it, to me, seems full of divine instruc- 
tion. It satisfied John, and removed all his scru- 
ples; for though he did not at first know that 
Jesus must be baptized, as well as circumcised, 
in the figure, and submit to the other figurative 
institutions of the law, in order to fulfil all the 
figurative or typical righteousness of the several 
dispensations preceding the gospel ; yet he 
seems well to have known that his baptism_ 
must vanish and decrease, as being in its nature 
outward, and in its design but preparatory to 
Christ's. Hence, says he, " he must increase, 
but I must decrease," John iii. 30. " I indeed 
baptize you with water, but he shall baptize you 
with the Holy Ghost? verse 11. And thus, 
knowing the preparatory, decreasing and ter- 
minating nature and design of water baptism, 
what further he wanted to know, to induce him 



14 THE BAPTISM OF CHRIST 

to baptize our Lord, was, that in order proper- 
ly to decrease and fulfil what he already knew 
must decrease and be fulfilled, the Lord of life 
and glory mus stoop to it himself; and there- 
fore, as soon as the blessed Jesus had convinced 
liim of this, he readily, without more ado, bap- 
tized him.— And of this our Lord's answer at 
once convinced him, it being full to the purpose. 
Let us trace it. 

The very first word is instructive. " Suffer it 
to be so." Mat. iii. 15, as if he bad said— I in- 
deed have no need of it, no sin to repent of— 
nor do I wish it done to manifest me to myself '; 
it is not at ail of necessity to me in this sense; 
thou, John, art therefore rather to suffer it, than 
administer it as thou dost to others, to teach 
them their necessity of a thorough cleansing, 
and turn their minds to me and my baptism, 
which alone can effect it— Tt is true, as thou 
art sensible, this is not my baptism, nor any 
part of my gospel dispensation : mine, all have 
need of; thou art right in saying thou thyself 
hast need to be baptized of me. And as mine is 
the alone gospel baptism, it is not strange that 
thou admirest at my submitting to that of water; 
for truly it would be highly contrary to the pu- 
rity and simplicity of my gospel, to perpetuate 
any ceremonial observances under the full sun* 
shine thereof: but this is by no means my inten- 
tion, but directly the reverse; I do it on pur- 
pose Xo fulfil outside things, and make way for 
me to introduce, and publish to the world, that 
gospel which is after, and to end all types and 
shadows:. and which, for that verv reason, I 



A G6SrEL ORDINANCE. 15 

cannot properly even begin the publication of 
before; but must, in order to a regular proce- 
dure, defer, till after i have submitted to this 
figurative baptism which thou preachest. By 
which thou mayest clearly see, that in baptiz- 
ing me in the figure, a thing so different from 
my unfigurative baptism and gospel, thou art, 
properly speaking, to suffer it to be £0.— Next 
the word now is strikingly significant. " Suffer 
it to be so now." This important word is not 
used here without special propriety and design 
— it is the dictate of eternal wisdom, for now 
was the very juncture of time, now the pore un- 
shadowy gospel dispensation was but at hand, 
not yet brought in. Christ had not yet suffer- 
ed ; nay, he had not yet even began publicly to 
promulgate the gospel of that kingdom, the 
baptism of which is only spiritual; and there- 
fore he might note properly partake of that 
which only pointed to it, and was to end in it. 
And further, now, was the exact period for him 
to do what he had to do outwardly in fulfilling 
it ; because John had now preached the baptism 
of repentance to many, if not literally, as P.-ul 
says, to all the people of Israel, Acts xiii. 24, 
perhaps to nearly, or quite all, in those parts-— 
At least, according to Mat iii. 5, we may con- 
clude, they of Jerusalem, and all Judea, and 
all the region round about Jordan, had now 
been baptized of John, and Christ was now 
soon to begin his own gospel ministry, and there- 
in to preach the kingdom of heaven, as an in- 
ternal unfigurative dispensation, to the souls of 
men. Now therefore was the very time, in the 
course and order of things, for him to be bap- 



l(j THE BAPTISM OF CHRIST 

tized in outward water; the acceptable moment 
for John to suffer it to be so. John had, as he 
baptized the people, diligently preached the 
kingdom at hand, not yet fully come, and taught 
them to look beyond his outward, to Christ's 
inward and saving baptism.— This he powerful- 
ly and positively declared should be effected by 
one then among them, though they knew htm 
not. So near was the kingdom now at hand, and 
fast approaching. This greatly raised their ex- 
pectations. Indeed the fire of Christ's baptism 
began to kindle in some of their hearts; for 
Christ declares he came to send fire on the earth* 
" and what will I" (says he) " if it be already 
kindled?' 9 Luke xii. 49. It truly was so in some 
degree in many minds, even that very fire where- 
by his baptism thoroughly cleanses, in its com- 
plete operation, the whole floor of the heart. 
Therefore it was now time for him soon to begin 
his public gospel testimony, which in strict pro* 
priety ought to, and in fact did, succeed, not 
precede, the baptism of water, which was John's 
—and by which, and the preaching attending 
it, John had thus prepared the people for 
Christ's, according to the express design of his 
mission ; which was, as noted before, " to 
make ready a people prepared for the Lord." 

John's preaching, baptism, and singular life, 
being in the desert till the time of his shewing 
unto Israel, then wearing a leathern girdle, and 
coat of Camel's hair, neither eating flesh nor 
drinking wine, but eating locusts and wild ho- 
ney, &c. wrought greatly on the minds of many. 
They mused much of John; and were anxious 



A GOSPEL ORDINANCE. 17 

to know, whether he were the Christ or not. 
John declared honestly he was not ; hut that he 
was truly unworthy, in comparison of Am— 
that his baptism wa3 but with water, a very in- 
ferior thing, compared with Christ's— designed 
to prepare for it, and just serving in order to his 
manifestation to Israel, and then to decrease and 
give place to him and his baptism, which is to 
increase, and of the increase whereof there is no 
end. John was truly modest, and sought not to 
defraud Christ of any of his glory; but honestly 
and openly both confessed his own inferiority, 
and turned the people's attention from himself 
to his Lord, saying, "behold the lamb of God, 
which taketh away the sin of the world," John 
i. 99 —Thus the time hastened— the state of 
thins gripened. — Indeed the "kingdom of hea- 
ven suffered violence." And the minds of some, 
under the pressure of what they felt working in 
them, rushed into it as it were by force; that is, 
before the full time for its more glorious and 
ample display and establishment, which was nod 
to be till Christ had suffered. Hence, says Jesus, 
Mat. xi. 12, " from the days of John the Baptist, 
until now, the kingdom of heaven suftereth vio- 
lence, and the violent take it by force." Their 
hearts were so engaged, and the working of the 
seed or leaven of the kingdom was so prevalent 
in them, that, as it were by a kind of violent an- 
ticipation, they took, or obtained, some real pos- 
session and enjoyment of the pure antitypical 
life, liberty, power and substance of the spiritual 
kingdom of God; before that more glorious out- 
breaking, and more general establishment and 
exaltation thereof among the people, which took 

C 



"6 THE BAPTISM OF CHRIST 

place after Christ had suffered, and had fulfilled 
all the symbolical righteousness of signs and sha- 
dows, and triumphed over them all, nailing them 
to his cross; thus ascending up on high, leading 
captivity captive, and bountifully giving gifts* 
unto men. 

And why is the kingdom said to suffer this 
kind of violence from the days of John the Bap-> 
tist, but because the power of his ministry, his 
living testimony concerning Christ and his bap- 
tism, had greatly wrought upon their hearts? 
John's preaching and description of Christ's bap- 
tism was very awakening— he struck against all 
false dependencies — nothing would do short of 
fruits worthy of a state of real unfeigned repent- 
ance: no claims of outward descent from Abra- 
ham—nor any mere plungings in water, no par- 
tial cleansings or half-way reformations; not one 
or two only, but every corrupt tree of the whole 
heart must be hewn down, and cast into the fire. 
Thus the axe was now laid to the very root of 
the tree; lopping the branches only would not 
do— it must come to thorough work, even to 
burning up all the chaff, and gathering the 
wheat, winnowed therefrom, into the garner of 
the Lord. This doctrine was so forcibly promul- 
gated by John, and had such effect upon some 
who were waiting for the consolation of Israel, 
that it was now time for Jesus to submit to 
John's baptism, in order to the fulfilment of the 
typical righteousness thereof, and to make way 
for tl]e word, gospel and antitypical righteous- 
ness of his own inward and spiritual kingdom 
among them. Thus urgent and pressing was 



A GOSPEL ORDINANCE. 19 

the necessity of our Lord's soon entering upon 
his own public ministration in the work of the 
everlasting gospel, and which he accordingly 
did enter upon almost immediately after John's 
imprisonment. Well therefore might he, as to 
his baptism in water, urge it upon John to " suf- 
fer it to be so now* just now, without further 
delay: for thus it becometh us, says he, to ful- 
fil all righteousness. Observe the w 7 ord all — for 
even the most outward, typical and decreasing 
institutions, that had really been of God, of 
right demanded veneration; it was a point of 
real righteousness rightly to observe, and rightly 
to fulfil them. And as Christ came to "blot out 
the hand-writing of ordinances, and take it out 
of the way," (see Col. ii. 13,) and so to bring 
his people to a single attention to the new cove- 
nant written in the heart, and of which he him- 
self is mediator; it did truly and highly become 
him, seeing be came not to redeem from the 
bondage of the law, and rudiments or shadows 
of good things, by destroying, but by fulfilling, 
to unite with John in fulfilling water baptism; 
for that could no more pass rightly away, till it 
was fulfilled, than any other outward ordinance. 
All the shadows were but for a time, and to end 
ia the substance — and so faithful was Christ in 
all his work and office, that he would not suffer 
a jot or tittle to pass from the law, till all was 
fulfilled. Hence on the same ground he says to 
John, "it becometh us to fulfil all righteous- 
ness." The righteousness of that ordinance of 
water baptism, was at best but under or during 
the law of outward commandments. Immersion 
in water was enjoined arid had often been prac- 



20 THE BAPTISM OF CURTST 

tised among the Jews before, atid baptism was 
in some sort and on some occasions used as an 
initiatory ordinance among them. John indeed 
used it somewhat differently, but both he him- 
self and his baptistn were previous to the abro- 
gation of the ceremonial law, which continued 
in force till several years after he had quite ful- 
filled his course, even till our Lord's resurrec- 
tion. 

„ Indeed Jesus himself enjoined its punctual 
observance; so true is the Apostle's testimony, 
that he was ** made under the law," Gal. iv. 4. 
and was under tutors and governors till the time 
appointed of the Father, verse 9 : so that the 
expressions of the law and Prophets prophecy- 
ing until John, are of no more authority to dis- 
prove John's being strictly under the law, than 
they are to disprove his b'eing strictly a Prophet. 

Christ declares him a Prophet, yea and more 
than a Prophet. And his being more than a Pro- 
phet, is the true ground of this distinction res- 
pecting the law and the Prophets prophecying 
until John; not that either the law or the Pro- 
phets had then ceased, but John, as great a Pro- 
phet as any born of woman, and as truly under 
the law, was also so much more than a Prophet, 
that he was the immediate forerunner of our 
Lord ; a voice proclaiming him not as coming 
afar off, but as then standing among the people, 
or as it were & finger pointing directly to him, as 
then come in that body of flesh. And it is re- 
markable, how much John's preaching and tes- 
timony concerning Christ are confined to \m 



A G0SP2L ORDINANCE. 



o 



soul-purifying baptism. This, and a plain, full 
and repeated declaration and description of the 
very great difference between this and that with 
water, seems to be the main scope and subject 
with John. And there is much divine wisdom 
and propriety in its being so; for John was the 
only administrator of water baptism, even spe- 
cially ordained, ctnd sent of God, as such. He 
ran not of himself, as it is to be feared many now 
do; God sent him, yea sent him expressly to 
baptize with water, according to John i. 33 ; and 
why? plainly " that Christ might be made ma- 
nifest to Israel," as before noticed. 

Now therefore, as baptism in water was that 
peculiar outward action, or ordinance, which 
was chosen and directed of God to prepare the 
way of his Son, introduce and manifest him to 
Israel; we may depend upon it, it was because 
he would have him specially manifested and in- 
troduced to their notice and acceptance, as the 
great gospel baptizer, refiner and purifier of 
souls. In short, the baptism of Christ compre- 
hends &o much, so nearly all, in the work of 
sanctification, and creatioa anew in him, that 
the Father Almighty, in his unlimited goodness, 
and good will to men, took special care that 
John, the preparer of his way, in the power and 
spirit of Elias, should be expressly sent before 
him, baptizing in water, as a lively resemblance 
and representation of his great work, in tho- 
roughly cleansing the floor of the heart. This 
was John's proper business. Hence he is repeat* 
edly and almost constantly called John the Bap- 
tist, or baptizer, as some translate it He went 

C2 



98 THE BAPTISM OF CHRIST 

before the face of the Lord, (baptizing men's bo- 
dies) to prepare his way as the baptizer of souls. 
For this reason, he dwells almost wholly on the 
description of Christ's baptism, the manner of 
his effecting it, the operations and effects of it, 
and the very great superiority of it to that of 
water. 

In words, he fully and forcibly inculcates, 
that in its complete operation it effects an entire 
purification— no corrupt or even unfruitful tree 
is to be left— nor chaff remaining with the wheat. 
The fire of this baptism is holy, yea the fire of 
the Holy Ghost ; and where the heart submits to 
its influence, it is, so long as jilth remaineth, 
truly unquenchable; it burns till all is consum- 
ed, till the dross, and tin, and what is more, 
the reprobate silver (however specious in appear- 
ance, and current among many for true devo- 
tion, and real religion) is separated and done 
away from the gold ; for the vessels in the Lord's 
house spiritually, are made of beaten gold, such 
as have endured the Lord's fire, and been refined 
in his furnace; for this only can bear the ham* 
mer 9 so as thereby to be beaten and formed into 
chosen vessels in his holy house, which " holi- 
ness becometh forever," see Psalm xciii. 5. And 
as his house is a house of holiness, so the way of 
his ransomed is a " way of holiness; \he unclean 
shall not pass over it," Isa. xxxv. 8. None can 
walk in it but in proportion as they are baptized 
with the Holy Ghost, and purifying fire, and 
thus made fit vessels for the Lord's house; for 
the Prophet Zachariah, xiv. 21, winds up his 
prophecy of gospel times with a positive decla- 



A GOSPEL ORDINANCE. 23 

ration, that in that day " every pot in Jerusalem 
and in Judah shall be holiness unto the Lord of 
Hosts." 

That this state might be attained, we have 
seen that John's description of Christ's baptism, 
even to the very inhabitants of Jerusalem and 
Judea, outwardly (though I think little of local- 
ity in this case) represents it as effecting tho- 
rough purification, as perfecting holiness in the 
fear of the Lord. And this he not only teaches 
in words, but shews them in his manner of bap- 
tizing, plunging them all over in water, as if he 
would have rivetted it in their minds, that no- 
thing short of complete satisfaction would an- 
swer. 

He indeed baptized them in water, and even 
in that, though merely a figure of the one gos- 
pel baptism, he plainly held forth perfection, or 
perfect cleansing, or why did he wash them all 
over? If Christ's baptism effects only a partial, 
half-way cleansing in this life, would not a par* 
tial, half-way washing, or sprinkling, more 
properly have represented it, and therefore have 
been a more proper way to have prepared the way 
of the Lord, and furthered his manifestation to 
Israel ? 

Surely his forerunner ought so to prepare his 
way, as to give a just idea of him, and of his 
work; and so to represent and shadow out his 
baptism, as to raise proper sentiments and de- 
sires in the well disposed respecting it. And 
this, in fact, he was very careful to' do ; for as 



THE BAPTISM OF CHRIST 

he was so much more than a Prophet, that he 
was specially appointed, and sent to prepare 
Christ's way, and eminently to contribute, by 
that very significant figure, towards his proper 
manifestation to Israel, he fell not behind the 
rest of the Prophets in testimony to the fulness 
and completeness of that baptism, whereby 
Christ saves his people, not in but from their 
sins. He was so faithful to his trust, that, not 
satisfied with repeated metaphorical illustrations 
of it by word of mouth, as of the axe, fan 
and fire, yea unquenchable fire, all centering in 
one point, that of absolute and full purification; 
he went one step further; he dipped great num- 
bers of them so totally into the water, that if 
they would understand any thing by it of the 
nature and extent of Christ's baptism, they could 
scarcely understand any thing short of what 
was typically intended by it. And having thus 
powerfully prepared the way of the Lord, by 
preparing the people to receive him in thead« 
ministration of that baptism which saves the 
soul from sin, it was now time for the Lord him- 
self to be baptized, in that very figure by which 
his baptism was thus strikingly represented ; not 
to perpetuate it, and induce the people to think 
more highly of it; but quite on the contrary, so 
far to fulfil it, as to make way for that repre- 
sented by it. For those outward observances by 
which the substance was represented (as the 
figure of a man represents the man it is the figure 
of,) were none of them any more the substance 
itself, than the figure of a man is the man. 



A GOSPEL ORDINANCE. 25 

Some are very fond of the mere picture, the 
lifeless figure of their dearest friends, in their 
absence-, but few are so weak as to pay much 
regard to the picture ; when they are in actual 
enjoyment of the presence, the endearing com- 
pany, and sweet conversation of their friends. 
Water baptism is not a whit more the baptism 
of Christ, than the figure of a man is the man. 
And they who are now baptized therewith, and 
eat and drink outward bread and wine, in re- 
membrance of Christ, have, in these perform- 
ances abstractedly , no more of the real baptism 
and supper of the Lord, than a man may have of 
his friend, in the picture of him. I say not that 
a man cannot use these things, and at the same 
time enjoy something of the substance signified 
by them. A man may enjoy something of the 
real and delightful presence of his friend, and 
yet have his picture in the room, and sometimes 
look at it; but ivhenever his attention is fixed 
closely upon the picture, it is infallibly diverted 
in the same proportion from his friend, though 
then alive and present. And so it is in these 
figurative observations. In proportion as they 
are objects of attention, the mind is diverted 
from, or stops short of the thing signified. And 
hence I think it generally holds good, that those 
who are very tenacious of them, most zealous in 
their use, urge them the most pressmgly on 
others, and most liberally censure and condemn 
those, who, believing them to be no gospel ordi- 
nances, conscientiously decline them ; are less 
livingly sensible of the life and substance, than 
some others, who though they also use them, are 
far less built up in and tenacious of them* At the 



26 THE BAPTISM OF CHRIST 

very best, they are but shadows of the good 
things. " If thine eye be single" (to the light of 
Christ) " thy whole body shall be full of light." 
See Mat. vi. 22. Only keep thine eye single, and 
fixed upon the outward sun, and the shadow 
will be behind thee, and out of thy tight. Turn 
about, and tix thine eye full on the shadow, and 
then the sun will be behind thee; and whilst 
thou art fixed in attention to the shadow, thou 
wilt see little or nothing of the face of the sun. 
Thus some who begin in the Spirit, turn about, 
and seek to be made perfect in the flesh, or in 
outward ordinances. But granting thy attention 
not singly to the shadow, yet try it a thousand 
ways, and thou shalt never be able to pay either 
less or more attention thereto ; but thou wilt be 
obliged to have thy attention proportionally less 
tothe&m, than it would be, wert thou equally 
attentive, and that attention singly directed to 
the sun. In like manner, the man whose eye is 
single to the divine light of Jesus in his own 
heart, and whose attention is steadily to the 
work of his baptism there, has as much more 
true and substantial experience of the blessed 
and saving operation and effects thereof, than 
the man, wiio, equally attentive, suffers his at- 
tention to be d vided, and partly diverted to the 
outward figures; as a man in close and single 
attention to the sun, has more of its light, and 
sees moit- of Ha real brightness and giory, than 
he who observes an equal attention on the whole, 
but « tier- it V) be divided between the sun and 
the shadow. And this I take to be the very 
g.ound and reason of our Lord's faithful fulfil- 
ment of all such figurative righteousness , that 



A GOSPEL ORDINANCE. 27 

so his servants might press forward to the sub- 
stance signified, and figured out thereby. Paul 
told theGalatians, " if ye be circumcised, Christ 
shall profit you nothing," Gal. v. 2. This must 
amount to thus much at least, that in proportion 
as they relied on, or were taken up with atten- 
tion to that outward performance, they were 
diverted from Christ— and this is just as true of 
water baptism, and every other outward sym- 
bol. I suppose many may readily drink it down, 
that so certainly as a man is outwardly circum- 
cised, he can have no benefit at aii from Christ , 
who yet think outward baptism an ordinance of 
his gospel: but what sound reason can be given, 
why one outward ordinance, once absolutely 
commanded of God, but now ceased in point of 
obligation, to give place to the substance once 
signified by it, should so much more effectually 
prevent our being profited by Christ, than an- 
other outward ordinance, in like manner once 
commanded of God, but long since as fully 
ceased in point of obligation, and for the same 
reason, to give place to the substance ? 

The truth is, every outward observation what- 
ever, so far as it diverts the mind from inward 
attention to the work of Christ, so far it prevents 
effectually our being profited by him. And I 
am sorry to perceive such numbers of professing 
Christians striving so hard, as I think they do, 
to make these things serve as a substitute for 
that which is saving. They evidently substitute 
water baptism instead of Christ's; for they do 
not scruple to call it the one baptism of the gos- 
pel. They expressly maintain it to be Christ's, 



§8 THE BAPTISM OF CHRIST 

and apply to it many texts which evidently 
speak of far deeper matters; as baptism into 
Christ, into his death, &c. and that which speaks 
of the baptism which now saiws us, although the 
text itself declares it is not the putting away 
the filth of the flesh (the proper work of water) 
yet they insist it is water; and so make it out, 
if they substantially make out any thing by it, 
that a figure saves us. Let none therefore mar- 
vel that Christ was so careful to be baptized in 
ivater, in order to fulfil it, before he would go 
forth publicly into that work, wherein he was 
to be the baptizer of souls to salvation; for since 
we find that even his so doing is laid hold of, in 
direct contradiction to the whole scope and de- 
sign of it, and urged as a proof of its continu- 
ance, how much greater would have been the 
influence of his example, towards continuing a 
figure in preference to the substance, had he first 
published his own everlasting gospel and bap- 
tism, and after that been baptized himself in 
water, and so baptized others? But as it seems 
he intended not to baptize others in water, 
doubtless to guard against the force of example; 
so neither would he be so baptized himself, after 
he had once began his own public and soul-bap- 
tizing ministry; but very carefully did what he 
had to do in outward fulfilment of that type, 
both before he began his said ministry, and 
before he had gathered any disciples, yet so as to 
be after the rest of the people in those parts of 
the country had been baptized ; for it would not 
have seemed so proper for him to submit to an 
ordinance that was figurative of his own baptism, 
for the special purpose of fulfilling it, before its 



A GOSPEL ORDINANCE. 29 

administrator bad, for some little time at least, 
practised it: but now, John having baptized 
many, and raised their hopes of a more spiritual 
and soul-saving baptism, or, as Luke has it, 
" when all the people" (meaning doubtless 
there about Jordan) " were baptized, it came 
to pass that Jesus also, being baptized/' &c. and 
we do not read of John's ever baptizing another 
person there afterwards. 

Now therefore, as already evinced, was the 
suitable time for Jesus to be baptized. And 
though this was done, as before urged, not to 
perpetuate that sign, but expressly to fulfil it, 
that so all that kind of ceremonial righteousness 
might be fulfilled, and not a jot or tittle of it 
pass any otherwise away : yet this hindered not 
the propriety of John's continuing his preach- 
ing and service in that sign, in other places, a 
while longer, in order to Christ's manifestation, 
and the preparation of his way before him, there 
also, until nearly the time that Christ began to 
publish the word openly in and from Galilee: 
though before Christ would do this, John had, 
as already proved, finished Ihis course in that figu- 
rative dispensation, and our Lord had particu- 
larly heard of his imprisonment. After which, 
going into Galilee, he soon entered upon the 
publication of that spiritually baptizing word, 
and gospel ministration, which, as before ob- 
served, began from thence, after the baptism 
which John preached, in the figure. 

When John proclaimed, " behold the lamb 
of God," two of John's own disciples immedi- 

D 



30 THE BAPTISM OF CHRIST 

ately " followed Jesus," John i. 36, 37, as did 
several others soon after; for John's preaching, 
&c. had now in good degree prepared their minds 
to follow him, as soon as they knew him. But 
the disciples of John do not appear to have gone 
from him to Jesus, as from one outward bapti- 
zer to another. We have no account of their 
receiving baptism in water, after they became 
followers of Jesus. As that was not his, but 
John's, there was no need of repeating it upon 
those who had been John's disciples. But had 
that ot water been Christ's, and yet distinct from 
John's, they would doubtless have received it.—- 
John's preaching and baptism in water do not 
appear to have prepared the way of the Lord, 
by preparing people for a second baptism in wa- 
ter / but by preparing them for that of the Holy 
Ghost, and purifying fire. For this were some 
hearts at least, if not many, now prepared. 

Now therefore cometh Jesus to be baptized of 
John in Jordan ; for it was now time those knew 
him, who were thus prepared for him, that they 
might receive him. His thus coming to John, 
and being first baptized in the type, and then in 
the Antitype, the Holy Ghost from heaven, con- 
firmed John's knowledge of him, and gave a fair 
occasion for him to point him out, and proclaim 
him as the baptizer and Saviour of souls to the 
people ; thus opening their way to advance from 
the sign to the substance; from the decreasing 
ministration of himself, the servant and fore- 
runner, to the increasing one of the Son and Sa- 
viour. John couid not with full confidence point 
him out to them, till he knew him. That could 



A GOSPEL ORDINANCE. 31 

not in proper season and succession take place, by 
which he certainly knew htm to be the great gos- 
pel baptizer, till he had first baptized him in the 
figure, seeing the figures are the shadows of good 
things to come after them. Had Jesus received 
water baptism much sooner, it had been out of 
season, and before his way was prepared by his 
forerunner. Had he deferred it much longer, 
it had deferred their knowledge and reception of 
him, whose hearts were now prepared for him.— 
And, moreover, had he deferred it till John was 
cast into prison, whence he never came out, he 
could not have publicly received it by John; by 
which reception of it from him, and thus rightly 
timed, he at once confirmed it, as having been 
a sign of his own ; fulfilled it, as of no real use 
where his own is livingly known ; and gave John 
fair opportunity clearly to know him, and pro- 
claim him the lamb of God, that taketh away 
the sins of the world. 

Thus John testified of him in due time, agree* 
ably to Paul's expression, I Tim. ii. 6, u who 
gave himself a ransom for all, to be testified in 
ffoetime." Having seen that Christ's baptism 
in the figure could be only suffered; seeing the 
figures precede, point to, but belong not to the 
gospel, and that now, before the figurative dis- 
pensation was abolished, was the only proper 
and acceptable time for it. Let us observe, who 
were the only proper persons to fulfil that one 
peculiar sign and figure of saving baptism — — 
M suffer it to be so now, for thus it becometh ws." 
John, as the ordained administrator of water 
baptism, and as such, and peculiarly therein, 



35 THE BAPTISM OF CHRIST 

the forerunner of Christ, and Christ, as the end 
and ender of all types and shadows, were the 
identical persons to unite in fulfilling this cfe- 
creasing and terminating dispensation. Hence 
the divine propriety ot the word us : fi thus it 
becometh us.* 9 But what to do? not establish 
and perpetuate the old Mosaic institutions, in a 
round of signs and ceremonies, nor any other 
new or somewhat varied observations in things 
outward and symbolical; for all these are but 
rudiments, and equally weak and unappertain- 
ing to the pure gospel state. What then ? why, 
the exact reverse of all this. st It becometh us 
to fulfil; 1 fulfil what?" all righteousness."-— 
None of the great and solemn ordinances of God 
were so outward as to be unworthy of fulfilment. 
All pointed to Christ, and to his work and king- 
dom ; but this of water baptism, as now used by 
John, and by him repeatedly contrasted with 
Christ's, or the two placed by him very point- 
edly, as type and antitype, required our Lord's 
special notice and fulfilment, previously to his 
own public gospel ministration. And though, 
as then used, it was introduced the last in course 
of the great shadows peculiarly representative of 
Christ's great work in men; yet was it almost, 
if not quite, the first specially fulfilled by him. 

John's ministration in the shadow, began too 
near the meridian splendor of Christ, the gos- 
pel sun, to have any long continuance previous 
to his glorious manifestation to Israel. — Evea 
outwardly, as the sun advances nearer to its me- 
ridian altitude, the length of the shadow de- 
creases. And right under the sun's fulf blaze, 



A GOSPEL ORDINANCE. 33 

the sun being in its zenith point, shining on all 
sides equally, the shadow vanishes, or at least 
is under foot. And I believe it has inwardly, 
even in respect of baptism, vanished quite out 
of estimation and notice in the minds of some, 
as the spiritual sun has gradually arisen upon 
them ; and who yet have afterwards, through 
the neglect of a single eye to the light, gradu- 
ally receded therefrom, till (as in the afternoon 
outwardly) towards night, in proportion as the 
sun's warming and enlivening influence is less- 
ened, the length and unsubstantial importance 
of the empty shadow has greatly increased with 
them— they have eagerly grasped at the shadow, 
which in itself is nothing but a likeness of the 
substance.— We all know a shadow outwardly is 
nothing— and in spirituals also this is so strictly 
true, that Paul says, " circumcision is nothing, 
and uncircumcision is nothing" 1 Cor. vii. 19; 
and it holds equally in outward baptism, and the 
supper.— If one shadow were any thing in the 
gospel, another might as well be something.— 
Circumcision would be as much something as 
baptism. — The gospel excludes them all. 

Let not therefore him who is outwardly bap- 
tized, suppose he has therein something that be- 
longs to the gospel ; neither let him who rejects 
it, either Quaker or other, think he therefore 
has something; for outward baptism is nothing 
evangelical, and the mere rejection of it is no- 
thing.—" The new creature, the living faith of 
the operation of God, working by love, hall in 
all 9 is the very substance of things hoped for, 
u the evidence of things not seen," Heb. xi. 1. 

D 2 



34 THE BAPTISM OF CHRIST 

Thus necessary was it for all these old things to 
pass away, be shaken and fulfilled, that the new 
and living substance, which cannot be shaken, 
may remain.— And as John was the forerunner 
of Christ, and the administrator of water bap- 
tism, it belonged to him and Jesus; they were 
the us, to whose allotment it properly fell to ful- 
fil it.— Christ had the typical righteousness of 
divers other figures to fulfil; hence, afterwards 
he celebrated the passover, and plainly pointed 
his disciples to the antitype of it. They must 
eat his flesh, and drink his blood, or have no 
life in them. And this he assures them is spi- 
ritual, " it is the spirit that quickeneth, the flesh 
profiteth nothing," John vi. 63. And even 
John's work, in fulfilling these things, was not 
wholly confined to the outward baptism of our 
Lord. His constant testimony that his baptism 
was but with icater, as he administered it to 
others, his lively and contradistinguishing de- 
scription of Christ's, as that which effects entire 
sanctification, and burns up all the chaff' (not 
only sin, but figurative ceremonial observations: 
for these are as chaff to the wheat, and as trees 
that bring not forth any real good fruits of the 
gospel) tended much to exalt the substance 
above all signs in the minds of the people. And 
when once the substance \s'm due estimation, and 
properly exalted over all in our minds, under 
the gospel, the sign immediately loses its im- 
portance, and Christ becomes all in all to us. 

But John not only divers times repeats the im- 
portant distinction between baptism ivith water 9 
and that with N the Holy Ghost, and holds to view 



A GOSPEL ORDINANCE. 35 

the comparative inefficacy, and decreasing na- 
ture and design of the one, and the excellency, 
all-sufficiency and increasing nature of the other : 
he degrades all claims of the most exact and te- 
nacious adherents of ceremonial institutions, 
without the heart-purifyiug work of the Lord, 

Even the zealous Pharisees, notwithstanding 
all they could boast of relationship to Abraham, 
either by blood, by circumcision, or the most 
strict and scrupulous outward observance of the 
whole law of commandments, contained in (the 
shadowy) ordinances, he upbraids as a genera* 
tion of vipers; and plainly intimates to them, 
that the true seed of Abraham are they in whom 
the axe, the fan and the fire of the gospel make 
thorough work ; and that in this way God is able 
to raise up children in the true and living faith 
of faithful Abraham, of such whose hearts were 
as stones. There might be such then present, 
whose disregard to those things, wherein lay near- 
ly all the religion of too many of the Pharisees, 
was such as to render them extremely obnoxious 
and contemptible in their view, and who yet 
were more easy to be brought in love with Hie 
essentials of true religion than they; though 
they, in the fury of their z^al against these, 
might strikingly exhibit the viper in spirit. I 
believe the inward feelings and outward de- 
portment of many, who have considerable zeal in 
exteriors, are the very reverse of this, in meek- 
ness, gentleness and love. May they experience 
a blessed increase herein ; and may all ranks and 
denominations of Christians, beholding the ex- 
cellency hereof, and its vast importance, in pre- 



36 THE BAPTISM OF CHRIST 

ference to all party attachments, and zeal for or 
against ceremonials, more and more press after 
it and into it themselves, and cherish and pro- 
mote it in each other. 

I doubt not many of the Pharisees were zeal- 
ously observant of the Mosaic institutions, be- 
cause they verily believed it was God's will 
they .should be so (as doubtless it was in a right 
way and disposition,) 1 doubt not but some of 
these were moral, goodly sort of men, as to 
outward regularity, uprightness and honest 
dealing, and here they rested, well satisfied, 
and despised the less observant and less regular. 
But here resting (even though they might be, 
as touching every thing merely ceremonial, or 
even merely moral, pretty blameless) they were 
and must be far short of that, which in every 
age of the world has been the true righteous- 
ness, riches and salvation of souls. These, as 
well as the more impure and grossly polluted 
within, John wanted to alarm, and shake from 
their false rest, and fig-leaf covering ; that they 
might come to know the pure and living right- 
eousness of faith, that works by love, purifies 
the heart, gives victory, removes mountains, 
and is the substance, being of the operation of 
God in the heart; not a mere assent to certain 
well-established facts, nor yet merely a full and 
firm persuasion of their truth and certainty ; 
but a real and living hold on Christ the life, in 
inwafd union with him; by a deep and power- 
ful working of the holy principle of light and 
life in the soul. This is that righteousness which 
exceeds that of the Scribes and Pharisees, and 



A GOSPEL ORDINANCE. 37 

without which Christ says we cannot enter into 
the heavenly kingdom. See Mat. v. 20. This, 
in fulness established, supercedes all signs and 
shadows. Hence John, by rejection of the Pha- 
risaical dependence on descent from Abraham, 
&c. was preparing his way, who coming after 
him, had much of this nature to do, among the 
superstitious and bigotted people; who, as he 
rightly testified, had they been truly the chil- 
dren of Abraham, would have done the works 
of Abraham; but not being truly his seed, in 
the heavenly birth, and holy principles of life 
and immortality, wherein the joint heirship 
with Christ ever consisted, they were foolisiiiy, 
though zealously, endeavouring to climb up 
some other way; by outward performances, and 
exact observation of ordinances; a kind of right- 
eousness which never gaveadmittauce, orbrought 
into the kingdom. And as men have ever been 
prone to stop short in these, arid rely more or 
less upon them, as things of substantial benefit 
in themselves; God was pleased, in the fulness 
of time, to send his son, made of a woman, 
made under the law, and purposely brought 
under the observance of these things for their 
fulfilment, in order expressly to blot out, re- 
move and take out of the way ; that a more sin- 
gle attention might take place to the writing of 
the law in the hecirt; the very life t sum and 
substance of the new covenant. See Jer. xxxi. 
S3. John's preaching tended directly to prepare 
for and introduce an increasing attention to these 
^ great things within, and thus powerfully con- 
tributed to promote that living acquaintance 
with, and single dependence on the substance, 



38 THE BAPTISM OF CHKIST 

which is the only thing that ever rightly qualifies 
the mind to see beyond, and thoroughly, under- 
standing^, and profitably renounces and relin- 
quishes the sign* This was fulfilling his com- 
mission, preparing the way of tbc Lord, point- 
ing out, declaring and promoting the decrease 
of all figurative righteousness, including even 
that ot his own baptism; and assisting in the 
fulfilment thereof, in order to the increase, es- 
tablishment and general prevalency of that 
which was before all signs, and remains to the 
faithful, the summum bonum, the one good 
thing needful, the life and substance of all true 
religion. 



A GOSPEL OKDINANCE. 39 



CHAPTER II. 



John's baptism still in use after Christ was baptized, and 
on what grounds. Why John must decrease. Why 
the least in the kingdom is greater than he. Water 
baptism never a gospel ordinance, any more than burnt 
offerings, circumcision, &c. Christ's transfiguration 
clearly shows all these done away together, and water 
baptism as much as any of them, though afterwards 
sometimes used in condescension, as divers other figures 
were. John seen in the mount as Elias. Peter's con- 
duct with Cornelius, no perpetuation of water; but 
rather a prudent condescension. The full dispensation 
of Christ, is God and man in union. Man prone to im- 
agery. Signs were ever by indulgence. A touch upon 
the passover. Christ eating it points to its antitype, 
the inward feast, and communion of saints. 



ALTHOUGH on very sufficient grounds, as 
already evinced, our blessed Lord received that 
baptism which was figurative of his own, and so 
far as in that maimer behoved him fulfilled it, 
previously to his entrance on his own public mi- 
nistration, in preaching the gospel, yet for his 
further manifestation to Israel in some other 
places, that watery sign, and the preaching ac- 
companying it, were afterwards continued by 
John, till some little time before the blessed 
Jesus began his said public ministry ; and the 
disciples of Jesus having learned that baptism 
of John, and understanding it was for their 
Lord's manifestation to Israel, they also practi- 
sed it, and doubtless with a view and desire of 



40 THE BAPTISM OF CHRIST 

his more extensive and speedy manifestation 
among the people; though we have no account 
that Christ ever at all encouraged them therein, 
but an express assurance that he " himself bap- 
tized not," John iv. 2. Perhaps he might have 
no objection (as ceremonials were yet in use, as 
a school-master leading to himself, the life and 
substance, the pure gospel state not generally 
commencing till after his resurrection) to their 
baptizing others, as John had them, in the 
figure : well knowing that occasion might there- 
by be taken to turn the mind profitably from 
that likeness of entire cleansing, to the neces- 
sity of the thing itself, his own saving baptism ; 
and which seems to have been the very design 
of water baptism, as used by John. No other 
Deed of it seems ever to have existed ; and no 
other end seems to have been aimed at, by the 
divine wisdom, in sending John baptizing in 
that manner. It was to that end well adapted, 
and to that only.-— And that John knew this, 
seems evident by his declaring that baptism was 
for Christ's manifestation, by his so constantly 
pointing from it to its * antitype, the baptism 
that saves the soul; and by bis acknowledg- 
ment that himself must decrease, and Christ w- 
crease. Had John been the administrator of a 
gospel ordinance, and therein abode faithful, he 
might, instead of decreasing, have increased 
therein , but being the administrator of afigura+ 
tive ordinance, in its very nature, end and de- 

* The word in the common translation render edjigure, 
i Pet. iii. 21 ; speaking of the baptism which now saves us 
isantitypon; and surely it is the antitype, and not the. 
type of figure, that is saving. 



A GOSPSL ORDINANCE. 41 

sign, decreasing ; he as its administrator, must 
decrease : for though as great a Prophet as any 
born of woman, yea, as Christ declares, "much 
more than a Prophet," the immediate forerun- 
ner and preparer of the way of the Lord ; yet 
truly, as the Lord himself further asserts, Mat* 
xi. % " he that is least in the kingdom of hea- 
ven, is greater than he;" that is, greater than 
John, as John the Baptist: for it is expressly as 
John the Baptist, that Christ says this of him; 
and in this sense it will forever hold true. For 
though as a saint and servant of God, as a Pro- 
phet of the Most High, John was great, yea, 
very great in the heavenly kingdom, " a burn- 
ing and a shining light," as Christ still further 
testifies, John v. 35, yet that gospel kingdom 
which John proclaimed as near at hand, and 
prepared the way for, being void of all mere 
figurative ordinances, and operating wherever 
it cometh in its full glory to their fulfilment, 
abolition, out-blotting, and entire removal out 
of the way ; the least in the pure spirituality 
thereof, (having seen and advanced, beyond and 
to the disuse and total rejection of all such signs 
and figures, as being comparatively mean and 
beggarly elements, of use only till the seed 
came, and at best but shadows of the good 
things to come) is and ever must be in this res- 
pect greater than John, as John the Baptist; 
the administrator of one, though a very signifi- 
cant one, of those figurative ordinances. And 
even though John should sit higher, shine bright* 
er, and be far greater in the kingdom of eter- 
nal glory, than many ot these, yet as the Bap- 
list, or baptizer in water, he was under a dis~ 

E 



42 THE BAPTISM OF CHRIST 

pensation that was vastly low in comparison of 
that pure gospel state which these little ones all 
witness in the new covenant dispensation ; which 
water baptism could no more be a part of, or 
belong to, than circumcision, burnt offerings, or 
any other rituals of the Mosaic dispensation. 
And if Moses, however faithful in all his house, 
as a servant, must as to his law of ceremonials, 
his dispensation of signs and shadows, decrease 
and give place to the Son, surely so must John. 
The weaknesSy outwardness and insufficiency, 
on account of which the shadows of Moses have 
vanished, are as apparent in water baptism, as 
in any of these ; and it is of as much real ne- 
cessity that this be decreased, fulfilled and cease, 
in order to the true and pure enjoyment of its 
antitype, the saving baptism of Christ, as that 
cicrumcuion, and the divers washings and 
offerings of the law should cease, for the same 
reason, or in order to the right enjoyment of 
their antitype. 

It is rather mournful to see so many religious, 
*$ood people— people who love God, and are in 
good degree enlightened, entangled as it were 
in the bondage of outward and typical ordinan- 
ces, in these antitypical gospel days. What 
volumes of controversy, and not always in the 
sweetest temper have been and are written, and 
from time to time even unto this day very zea- 
Jously spread, read and rejoiced in, which yet 
contain little or nothing relative to the life of 
God in the soul, the one soul-saving, sanctify- 
ing baptism of the gospel, or the one soul-sati- 
ating communion of saints, and supper of the 



A GOSPEL ORDINANCE. 43 

Lord; but are filled with learned or unlearned 
argumentation, about things as foreign to the 
true Christain life and dispensation, asJthe sacri- 
ficing of bullocks, rams and lambs! 

I feel real tenderness towards those who are 
not yet so translated into the glorious liberty of 
the sons of God, not yet so enlightened as to 
rise superior to their attachments to elementary 
and figurative observances; and I wish not un- 
necessarily to hurt the feelings of one sincere 
soul. I know some such hold water baptism, 
and what they call the other sacrament, in great 
veneration ; and I do sincerely desire them not 
to take 'offence at my freely endeavouring to 
evince them to belong not to the gospel. It is 
love in great sincerity that engages me to shew 
them that these things stand exactly on a level 
with the long ceased ceremonials of the law, in 
point of obligation under the gospel. It would 
be as strictly a gospel controversy, were men 
now to write volume after volume respecting 
the due and precise manner of offering the an- 
cient daily sacrifice; as is that about immersion 
and sprinkling, or that respecting the various 
opinions and modes of administration in what 
is called the Lord's supper. Thou needest have 
no more, O thou true-hearted Christain travel, 
ler, to do with these, and the former: it no 
more imports to thy real gospel duty, or thy 
growth in the divine life, to understand and 
practise in the most precise manner, according 
to ancient original institution and usage in these, 
than in the others. Think of what entire insig- 
nificancy it is, to controvert points respecting 



44 THE BAPTISM OF CHRIST 

the offering of the lambs, "one in the morning, 
the other at even," as ordained of old to be 
done day by day for a continual burnt offering, 
Num. xxviii. 3, 4. Think how unimportant 
to dispute, whether a fifth or a tenth part of an 
ephah of flour, or whether mingled with a third, 
fourth or eighth part of a bin of beaten oil, 
would now under the gospel be the most accep- 
table meat offering to the Lord ; and thou may- 
est perhaps perceive or obtain a true glimpse at 
least of the real insignificancy to thy life and 
duty, as a Christian, of all the elaborate enqui- 
ries and discussions, respecting either what is 
the proper mode, or who are the proper subjects 
of either the one or the other of the sacraments 
so called. 

But seeing many pious souls are yet under the 
vail in these things, wishing to serve God, and 
fearing to offend him ; and seeing it is much for 
the worldly interest, emolument and popularity 
of too many who assume the character and office 
ef gospel ministers, to keep them still under 
this vail and covering, and in bondage to the 
beggarly elements; I am willing to use my en- 
deavours to evince yet more fully and clearly 
the absolute cessation and dismission of signs 
and symbols, as never having pertained to the 
fulness of the gospel state I think this is clearly 
exhibited by our Lord at the transfiguration ; 
and I think it as much includes John as Moses; 
as much water baptism as circumcision; and 
as much the passover, as burnt offerings. In 
short, it is evident to my mind, that the whole 
tendency and design of the vision was to shew 



A GOSPEL ORDINANCE. 45 

the equal dismission of all those shadows of the 
good things to come. And that for this reason; 
of all the holy men of old, all the great types of 
our Immanuel, Moses and John in the character 
of Elias appeared, on this wonderful occasion, 
with Christ and his disciples in the mount. 
None else would have fully answered the design 
of the transfiguration. But these two, represen- 
ting the complete body of signs and ceremonies, 
were the identical persons to appear and disap- 
pear to them, and in testimony of the disannul- 
ling of all those foregoing ordinances, as the 
washings, oblations, &c. under Moses, were but 
signs, and but until- the full coming in of the 
dispensation of life and substance: and as the 
baptism used by John was also but a sign, so 
now, in exhibiting the entire abolition of both, 
our Lord in some sort did it by way of sign or 
representation. And as it requires some spiritu- 
al discernment, clearly to perceive that offerings, 
water baptism, &c. never were nor could be 
more than signs and figures, what they were par- 
ticularly the signs and figures of, how long 
they were properly used, and when utterly abol- 
ished ; so does it also require some true illumina- 
tion from on high, to read and understand the 
mystery of the transfiguration, and to see plainly 
that the whole drift and design of it was, to 
teach us that the gospel, the kingdom, the bap- 
tism of Jesus, are all inward and spiritual, the 
antitypical righteousness, which remains, and 
ever will remain to the true church; though all 
that typical righteousness, which Christ spake 
of in his answer to John, introductory to bis 
baptism in the figure, be fulfilled, 

E2 



4d THE BAPTISM OP CHtllST 

When God would show Abraham, Gen. xv, 
that his seed should be a stranger in a land not 
theirs, and after four hundred years affliction 
41 come out with great substance," he'ordered 
him to take an heifer, she goat, ram, turtle dove, 
and a young pigeon. Dividing several of these 
in the midst, he " laid each piece one against 
another." And when the sun was going down, 
a deep sleep fell upon Abraham, and lo, "an 
horror of great darkness fell upon him ;" and 
further it "came to pass, that when the sun 
went down, and it was dark, behold a smoking 
furnace, and a burning lamp that passed between 
those pieces." A very striking representation 
of Israel's iron furnace of affliction in Egypt, 
and the burning lamp, or, as the margin reads, 
u a lamp of fire," very beautifully betokened 
their joyful deliverance, when long after the an- 
gel of the lord led them by a " pillar of fire" 
from the severe exactions of their hard-hearted 
enemies and task-masters. Thus dealt^nfinite 
wisdom and goodness with his favoured servant, 
good old Abraham; by striking representations 
shewing him things to come, and divers other 
instances of somewhat similar representations 
might be adduced. 

But passing them, we come now to that very 
important one, the transfiguration, and to unfold 
a little its genuine import and meaning, accord- 
ing to the degree of understanding received. I 
shall first endeavor to evince, that it was John 
the Baptist who, with Moses, appeared in the 
mount, though under the denomination and 
character of Elias. It is clear that John wasthe 
Elias, that is the Elijah, whom the Lord by the 



-A GOSPEL ORDINANCE. 47 

Prophet promised to send to prepare the way of 
the Lord, Mai. iii. 1, 4, 5, This promise Mark 
recites expressly as fulfilled in the coming and 
services of John, Mark i. 2, " as it is written in 
the Prophets, behold I send my messenger be- 
fore thy face, which shall prepare thy way be- 
fore thee." 

That this was John, is further evident by what 
the angel said to John's father, good old Zacha- 
rias, Luke i. 16, 17, " many of the children of 
Israel shall be turned to the Lord their God— • 
and he shall go before him in the spirit and pow- 
er of Elias," &c. Indeed Christ's own words 
are full to the purpose ; he positively declares, 
Mat. xi. i4, " if ye will receive it, this is Elias, 
which was for to come ;" but as he did not mean 
that Elias was actually come again in person, 
but that John was come " in the power and spi- 
rit of Elias," as before mentioned ; he adds, verse 
15, knowing how outward the people's minds 
were, and how spiritually dull they were of hear- 
ing, " he that hath ears to hear, let him hear." 
He doubtless knew that many could not so hear 
as to believe and receive it, in its naked signifi- 
cation, especially as John had denied his being 
Elias. These are contradictions to mere human 
wisdom ; the ear that understanding^ hears 
them, the Lord alone openeth. 

John spake truth from the heart ; for when 
they asked him, " what then, art thou Elias ?" 
John i. 21, they were so carnal and outward in 
their apprehensions, that doubtless John saw 
they so little understood the scripture prophecies 



48 THE BAPTISM OF CHRIS'S 

and promises, that they were looking for the per- 
sonal coming of Elias from heaven ; and per- 
haps in a fiery chariot, his ascension or taking up 
having been represented as in a chariot of fire. 
John, answering their question according to their 
sense in asking it, saith, Cl I am not ;" thereby 
harmoniously coinciding with Christ's design in 
speaking in parables; for Christ thanked hisFa« 
ther that he had V hid these things from the wise 
and prudent, and revealed them unto babes," 
Mat. xi. J2, 5. These babes are the same with 
those who have cars to hear, and Christ spake in 
parables to concur with his Father in hiding these 
things from the pryings and investigations of 
this world's wisdom and prudence: for when 
" the disciples came and said unto him, why 
speakest thou unto them in parables ?'' Mat. xiii. 
10, " he answered and said unto them, because 
it is given unto you to know the mysteries of 
the kingdom of heaven, but to them it is not 
given," verse 11 ; and in conformity to these 
designs of Christ and the Father, to make fool- 
ish the wisdom of this world, John answered, 
that he was not Elias ; as truly he was not in the 
sense of the question, and yet in the sense of 
heaven and of the Holy Ghost he was indeed 
Elias, yea, the only Elias that was sent in ful- 
filment of the promise, to prepare the way of the 
Lord Jesus. So that had he not come in the 
power and spirit of Elias, the promise, for 
aught that appears, had utterly failed. 

This point, thus clearly established in the sa- 
cred records, contributes much towards a right 
understanding of the transfiguration. The trans- 



A GOSPEL ORDINANCE. 49 

actions of this ever memorable and important 
scene, I have no doubt, were designed to unfold, 
as far as those who saw and heard them, or those 
who since read them, have " ears to hear," the 
deep mystery of the three dispensations of Moses, 
John and Jesus— the entire passing away of all 
that was but typical in the two former, as things 
liable in their very nature and in the designs of 
infinite wisdom ever meant to be shaken and re- 
moved; that so the latter, the dispensation of 
life and substance, the pure spiritual unshadowy 
gospel and kingdom of Christ, as things that 
cannot be shaken or removed, might with greater 
clearness succeed, and remain. 

To this purpose, the Lord of this glorious dis- 
pensation, after testifying that some then stand- 
ing there should live to see it— that is, should 
* not taste of death till they had seen the kmg~ 
domof God come with power," Mark ix. 1.— in 
order to prepare some of his disciples for a more 
extensive and clear discovery of its purely spi- 
ritual, antitypical nature and glory, and to give 
as it were a clue to the same discovery to others 
(see Mat. xvii. Mark ix. Luke ix.) in that and 
after ages, i4 taketh with him Peter, and James, 
and John" (three eminent instruments in the 
primitive church) " and leadeth them up into an 
high mountain, apart by themselves." This may 
shew us, that in order to a clear reception of di- 
vine knowledge, our minds must both ascend 
above and be separated from the busy scenes of 
of mere earthly joys, cares and associations, as 
it were into the mount of sequestration, into an 
holy abstraction of soul, where angels ascend and 



50 THE BAPTISM OF CHRIST 

descend, and the converse is at times with God. 
'[ He that hath ears to hear, let him hear." Here 
our Lord " was transfigured before them, and 
his raiment became shining, exceeding white as 
snow, so as no fuller on earth can white them. 
And there appeared unto them Elias, with Mo- 
ses, and they were talking with Jesus. And Pe- 
ter answered and said to Jesus, Master, it is good 
for us to be here." Alas! too many think it is 
good to retain the long since fulfilled and abro- 
gated symbols of good things, to this very day ; 
and not content with, or not enough acquainted 
with the one true " tabernacle of God, that is 
inwardly with men," Rev. xxi. 3, are with Pe- 
ter, for building three, in order to retain a little 
from the ceremonies of Moses, as the passover 
(which they dignify with the name of the Lord's 
supper) and a little from John (here seen as Elias 
in whose life, power and spirit, John came) to 
wit, water baptism. So Peter, ignorantly think- 
ing it good to remain where all three might have 
place together, proposeth, or asks liberty, as fol- 
loweth ; " let us make three tabernacles, one for 
thee , one for Moses, and one for Elias; for he 
wist not what to say," Mark ix. 9, 7. In very 
deed, he wist not, or, according to Luke's ac- 
count, knew not tvhat he said: knew not that 
this proposal struck directly against the simpli- 
city of the gospel, and was contrary to the life 
and design of the transfiguration. 

He was for buildings which belong not to the 
gospel day ; tabernacles for those whose dispen- 
sations were but preparatory to that which is 
purely of Jesus : foifthere was a cloud that over- 



A GOSPEL ORDINANCE. 51 

shadowed them. Oh ! that it may be seen, and 
duly considered, how exactly this is the case 
now, with those who still think it good to remain 
under the shadows. Is not the cloud still over 
them? The signs under Moses and John (here 
Elias) pointed men to Christ ; but the full dis- 
pensation ot Jesus, is nothing short of God and 
man in heavenly union* As then in him, so now 
in all the seed, all his true disciples, there is a 
real joining and uniting of the life of maw in and 
with the life of God in the soul. fC He that is 
joined to the Lord is owe spirit,'' Cor. vi, 17. 

This is livingly taught us in the Christ of God 
being truly both the Son of God and the Son of 
man. Here all preceding dispensations end; the 
signs are superceded ; Christ becomes our one 
life in the heavenly fellowship, and, as Paul says, 
" I live ; yet not I, but Christ liveth in me," Gal. 
ii. 20. Here we enjoy thi- true riches and glory 
of his inheritance in the saints, which is Christ 
in us the hope of glory. See Eph. i. 18, Col. i. 
27.— What can all theshadows 9 of the good thingS 
to come, do for those who possess and enjoy the 
good things themselves, are led unto, live and act 
in the life and substance pointed at by all the 
types and figures of old? Did Christians know 
and enjoy this mystery in its true fulness and 
glory, all old things would be done away; for 
here all things become new; all things of God; 
here we are complete in Jesus, in whom thejfw/- 
2iess dwells; and have no need at all of sig?is to 
perfect us in our Christian duty : no need ot out- 
ward- washTng, being washecLyn his blood, in- 
wardly sprinkled, to the cleansing of the heart; 



52 THE BAPTISM OF CHRIST 

no need of outward circumcision— our circutneu 
sion and baptism are in Christ— -into death with 
him, putting off the body of the sins of the flesh : 
no need of eating bread and drinking wine, in 
remembrance of him, seeing he has become our 
life; we enjoy his soul-satiating, his all-conso- 
lating presence— he sups with us, and we with 
him— eating the bread of life, and drinking the 
new wine of salvation with us in the heavenly 
kingdom of his Father, inwardly and spiritually 
•—where all types cease forever— where the faith 
which is the very substance ot things hoped for f 
the new creature in this union of God and man, 
is all in all.-— Here every thought is " brought 
into captivity to the obedience of Christ," li Cor. 
x, 5. No mere outward observations can add 
any thing useful to this state; and this is the 
reason why they must and do here cease. The 
reason why they were once used was, that men 
were too much alienated from the life and sub- 
stance—they were used as outward pointers to 
the inward life. — When the resurrection of 
Christ the life is fully known in us, all mere signs 
are, and in the very nature of things must be, 
entirely superceded. Till then, we may be in 
a state of mixture, as many are with their three 
tabernacles, one for Jesus, one for John, and one 
for Moses* Hence the figurative dispensation 
was not altogether abolished, outwardly till 
Christ's outward resurrection ; this being gene- 
rally the case in the inward. Those who have 
not known this pretty fully in themselves, are 
mostly some way or other relying more or less on 
outward things ; j|ut they whose life is fully and 
truly in him, who is the resurrection and th* 



A GOSPEL ORDINANCE. 33 

life, are got beyond all improper reliance on any 
thing but the life of Jesus in them— this is the 
plain reason why the antiypical baptism, which 
now saves us, is by the resurrection of Christ— 
not by washing in water to put away the filth of 
the flesh— for though some of the translators use 
the word figure in a text which speaks plainly of 
this spiritual baptism, it is not so in the Greek. 
The original word : as already noted, \santitypon : 
so that the saving baptism, there spoken of, and 
which is by the resurrection and life of Christ, is 
not a figure, but the very antitype itself.— -Had 
Peter known this at the time of the transfigura- 
tion, as well as he did when he wrote his epistles, 
it is in no wise probable that he would have 
thought the building of tabernacles, for the re- 
tention of signs and shadows, a gospel labour: 
but seeing Peter was as yet so far from a clear 
understanding of the nature and pure spi- 
rituality of the gospel, as to propose three 
tabernacles even then, just when Christ was 
specially opening the dismission of all but one, that 
is, M the tabernacle of God" that is "with men," 
Rev. xxi. 3. ; let none marvel that this same Peter 
afterwards commanded the houshold of Corne- 
lius to be baptized in water, a thing in no wise 
strange for him to do, even though it had not beeu 
done merely in condescension, as there is much 
reason to believe it was. He remained for some 
time too outward and limited in his ideas; he 
/ did not know that the gospel was an universal 
thing, extending to Gentiles as well as Jews— - 
so that a wonderful vision was vouchsafed, to re- 
move his scruples, and induce his v*sit to Corne- 
• us— and when there, God gaye him words suit- 

F 



5A THE BAPTISM OF CHRIST 

able to the occasion, and which being delivered 
in the evidence and demonstration of the Spirit, 
and with divine power, were evidently instru- 
mental to their baptism (with the Holy Ghost) 
who heard him, even in such a remaikable man- 
ner, that at his first utterance, as he began to 
speak the H&ly Ghost fell on them. 

This at once struck Peter, as being an exact 
and gracious performance of the promissory 
word of the Lord Jesus—" John indeed baptized 
with water, but ye shall be baptized with the 
Holy Ghost." See Acts xi. 15, 16. For this 
baptism was now so evidently dispensed through 
Peter's preaching, that he immediately remem- 
bered this precious promise of our blessed Lord 
—which had been very illy applied by him to the 
Holy Ghost falling on them, had that not been 
strictly the baptism of the Holy Ghost, as in- 
tended by the promise— nor indeed can any, 
who clearly know this baptism, think strange of 
Peter's recollecting this promise, and applying 
it to w r bat took place at this memorable season ; 
nor is there any doubt with me but that the Holy 
Ghost brought it to his remembrance, and shewed 
him it was now actually performed through him* 
self as an instrument; for God had truly and emi- 
nently enabled him to execute, in a very exact 
and striking manner, the great commission of 
our Lord. Mat. xxviii. 19, which was to teach 
baptizing; not teach, and then baptize, as two 
separate acts; but by teaching in the power and 
efficacy received from on high, they were to bap- 
tize them into the very name, that is, the life and 
power, of the Father, Son and Holy Ghost.— 
And into this name, life and power, Peter did 



A GOSPEL ORDINANCE. q5 

baptize them ; they received it as he spake unto 
them, which exactly answered the commission, 
if teach baptizing" 

No marvel, then, that he immediately re- 
membered Christ's promise, ** ye shall be bap- 
tized with the Holy Ghost"~seeing the bap- 
tismal influences thereof, attendant upon his 
powerful preaching, were so livingly in fulfil- 
ment thereof.— Nevertheless, as water had been 
in grea.t estimation, it seems Peter thought best 
to condescend to the weakness of those young 
converts, and of his Jewish brethren then pre* 
sent, as his Lord and Master had again and a- 
gain graciously condescended to him in his weak- 
ness.-— So he commanded them to be baptized; 
and perhaps he could not have done better in 
their weak state, and especially as none appeared 
to forbid it, which it is probable he might not 
know but $rffne then present might have autho- 
rity to do ;■ for his mind began now to be consi- 
derably enlarged; he clearly perceived (which 
*he seems not to have known before) that God 
was no respecter of persons, of Jew more than 
Gentile, &c. Indeed the very query, " can any 
man forbid water?" &c. Acts x. 47, is an appeal 
to men, and bespeaks a state of hesitation, or un- 
certainty. Nor is his hesitancy at all to be ad- 
mired at, things having so wonderfully altered 
in his view in a short time past; and the anoint- 
ing of truth, that brings all things to remem- 
brance, having just now revived in his mind the 
sweet and precious promise of his dear Redeem- 
er—" John indeed baptized with water, but ye 
shall be baptized with the Holy Ghost," which 
he could not but see and know was then through 
"him graciously taking place upon these Gqu- 



56 THE BAPTISM OF CHRIST , 

tiles; it is by no means strange that he doubted 
the propriety of baptizing them in water. It 
had been much stranger, had he not doubted it, 
especially as water was the very thing which our 
Lord, in the words now brought to Peter'a re- 
membrance, had pointedly opposed to his own 
baptism; that, as a thing which had been ; his 
own, as what should be : Peter therefore plainly 
seeing the latter, might well doubt the further 
use of the former, especially among Gentiles, see- 
ing its very design was that Christ might be ma- 
nifest to Israel. 

Cornelius and his family were not of Israel ; 
and if they had been, why continue the sign in 
presence of the substance, unless in condescen* 
sion to the weakness that could not readily re- 
linquish it ? It is evident enough that Peter did 
not think it indispensible, or he would scarcely 
have put the question at all,— There is very lit- 
tle room in propriety to ask another whether that 
can he forbidden, which we know ourselves we 
are indispensibly enjoined and commanded.-*. 
Water baptism was not at that time in force; 
yet Peter might rationally doubt whether it 
would give satisfaction to omit it, and so might 
cautionsly put the question, to ascertain their 
minds ; not really knowing but that some one 
present might so livingly open its abolition, and 
so satisfyingly declare its non-essentiality, that 
all the rest would have been perfectly satisfied 
with the omission of it. — But none doing this, 
and it being a new case, Peter it seems, desirous 
of getting through safely, and without hurting 
any tender mind, and knowing that his now com- 
manding it done need not perpetuate it (nor does 



A GOSPEL ORDINANCE, 57 

it, any more than James' directing to anoint the 
sick with oil in the name of the Lord, perpetu- 
ates that) but that after mature consideration, 
and when the state of things would bear it, it 
might be quite laid aside, did on this occasion 
command it to be done ; and it might really be 
safest and best, at that time, so to do ; nor was 
this and the anointing with oil the only ceremo- 
nies that were still at times condescendingly 
used, some time after the abrogation of signs 
and figures, as to any further obligation. 

A well-timed condescension to the weakness 
of others, is an excellent thing— but let none 
now delight to dwell in the weakness, and there- 
in weakly consider the condescension exercised 
at a time, wherein it was evidently a very nice 
and difficult point to know how to proceed so as 
to hurt no one, either Jew, or Greek; as esta- 
blishing an ordinance of perpetual obligation 
under the gospel, that dispensation of life and 
substance pointed to, by such outward observa- 
tion. For so far is that condescension from af- 
fording any just pretence for such a conclusion, 
that we have great reason to believe that even 
Peter himself, soon after this, became quite clear 
to omit water baptism entirely, as a figurative 
thing, not belonging to the gospel ; for we do not 
find he ever afterwards once used or ordered it 
administered to any : but, on the contrary, we 
do find he describes the baptism that now saves 
us as quite another thing, and as being effected 
by the resurrection of Christ the life, to the an- 
swer of a good conscience. And indeed it must 
be so ; for the gospel of Christ is, and in its own 

F 2 



58 THE BAPTISM OF CHRIST 

pure nature must be, void of any mere outward 
and figurative observations— and to hold it forth 
so, in its genuine purity, and stripped of all these 
signs of both John and Moses;— we find there 
was a voice heard out of the cloud, just after 
Peter's proposal to build three tabernacles, at the 
time of the transfiguration, Mat. xvii. Mark ix. 
Luke ix. 28, &c. ." saying this is my beloved 
Son, hear him" 35. A very timely admonition 
indeed, and sufficient, one might suppose, to 
prevent all who understand it from wishing to 
build three tabernacles, or to retain any of the 
mere shadows of either Moses or John, as cir- 
cumcision, the passover, or water baptism, noiv, 
since they are all ended, and Christ is to be 
heard in all things. 

Whilst the cloud overshadowed them, they 
were for three tabernacles (they knew not that 
Moses and John must not be retained) but when 
the divine voice brake through the cloud, they 
had their attention called singly to Jesus. But 
further, that no confirmation should be wanting, 
and as it were in order to set it home, and seal 
it forever, that this was the true intent and 
meaning of this glorious vision, and of the voice 
from the excellent glory, we find that immedi- 
ately upon their hearing said voice, even " sud- 
denly when they had looked round about, they 
saw no man any more, save Jesus only, with 
themselves" 

Here is the genuine simplicity of Christ's spi- 
ritual kingdom, and gospel, beautifully and in- 
structively displayed.— Here those things that 
were of a nature, and in design, to be shaken, 



A GOSPEL ORDINANCE. 59 

fulfilled and done away, are removed ; and that 
only which cannot be shaken remains. This is 
shaking not the earth only, but also heaven ; 
not sin, and carnality, and earthly mindedness 
alone; but here a great part of many people's 
religion, and what they think belongs to the 
very kingdom of heaven, and gospel of Jesus, are 
shaken and removed out of the way; yea, 
things once of God himself ordained, as strik- 
ing shadows of the good things to come, but 
ever by him designed to vanish, in the full pre- 
sence and enjoyment of the good things them- 
selves. Blessed are they who " have ears to 
hear," and hearts to understand, and faith to 
follow the lamb of God wheresoever he leadeth, 
even to the loss of all their own buildings, their 
own righteousness, and creaturely performances, 
till they come to cease from their own works, as 
God did from his.— These shall be established 
as Mount Sion, that shall never be removed; 
and being preserved from subjection to, or from 
touching, tasting or handling, those outward 
ordinances, which consist in things that perish 
with the using, shall know the Lord to be one, 
and his name one; and living and serving the 
one Lord, in the life, love and victory of the 
saints' one true faith, shall know assuredly that 
there is but one true gospel baptism, " not the 
putting away the filth of the flesh (or outward 
body, which is the work of outward washing) 
but the answer of a good conscience towards 
God, by the resurrection of Jesus Christ.' — For 
these shall know him to be •' the resurrection 
and th'e life" to and in their own souls : Christ 
in them the hope of glory, and shall have no 
hope or confidence in any outward sprinklings or 



60 THE BAPTISM OP CHRIST 

dippings, eatings or drinkings, as pertaining to 
the work of salvation. 

The substantial " answer of a good conscience 
is not known without the resurrection of Christ" 
in the soul; but this known in the fulness ever 
makes " perfect, as pertaining to the conscience ;** 
which yet cannot be experienced but through 
the putting off the sins of the flesh. "For 
though the baptism that saves, is not the putting 
away the filth of the flesh," that is, the outward 
filth of the body ; yet it ever does put away the 
sinful filth of the fleshly mind ; this is the very 
work and design of it. Hence its administrator 
has his fan in his hand, to winnow the chaff 
from the wheat ; his soap, like the fuller, to wash 
and cleanse away the filth; and his fire, like the 
refiner, to separate the dross from the gold; yea, 
purely to purge away all the dross, tin, and even 
reprobate silver, and burn up the chaff with un» 
quenchable fire; thus cleansing, and that tho* 
roughly, the very floor of the heart — This is the 
baptism that saves, the work of him who saves 
his people from their sins," not in them. It is 
therefore altogether beside the true meaning of 
Peter's words, " not the putting aw T ay the filth 
of the flesh," to suppose he meant that the sa~ 
ving baptism he there spake of does not cleanse 
from sin, or put away our sinful filth; but that 
it is an outward ordinance, which must be sub«- 
mitted to, just to answer a good conscience in 
that particular respect, without any reliance up* 
on it as to sanctification from sin; which con- 
struction I have often known it glossed with, by 
the pleaders for elementary baptism. 

But is it not strange, that men of sense should 



A GOSPEL ORDINANCE. 61 

consent to believe, that the baptism which now 
saveth us, doth not save us from sin, doth not 
put away the sinful fiLtb of the flesh? If Peter 
spake truth when he said *• baptism doth also 
now save us," he must speak of the one saving 
baptism. There never was but one thing that 
could save: " according to hi§ mercy he saved 
us, by the washing of regeneration, and renew- 
ing of the Holy Ghost." Where this is livingly 
witnessed, u the resurrection and the life" of 
Christ is always known, and therein " the an- 
swer of a good conscience towards God" takes 
place, to a degree of unspeakable enjoyment; a 
fulness of divine consolation, unknown in the 
performance of mere outward ordinances, and 
never attained to but by being planied in the 
likeness of Christ's death, buried with him by 
true Christian baptism into the death of sin, 
and this death, by the power of the eternal Spi- 
fit) arising with him in the power of his resur- 
rection, and walking with him in newness of life 9 

But to return ; as those outward things which 
had been " imposed until the time of reforma- 
tion," and were here exhibited in the transfigu- 
ration, as not belonging to the gospel, were not 
absolutely and entirely out of date till Christ 
had risen: he. so far condescended to their con- 
tinuance, that he did not forbid and prevent his 
disciples baptizing his followers in water; for 
this was a performance at that time in very 
great vogue, and ChTist well knew how to deal 
with a people habituated to outward observan- 
ces. It had all along under the law and Pro- 
phets, been found extremely difficult to restrain 
that people from the idolatries of the Heathen, 



62 THE BAPTISM OF CHRIST 

even though God had so far accommodated him- 
self or his law to their outward state and dispo- 
sition, as to provide them with many signs and 
ceremonies, " divers washings/' a wordly sanc- 
tuary, &c. Heb. ix. i. 

The mind of man once turned to religious 
exercises, and pressing on therein, is hard to be 
properly restrained, is very prone to imagery, 
idolatry, and a great deal of outward show and 
activity. And from this ground sprung all Pa- 
gan idolatry; all advances towards it among the 
Jews; all continuations of Jewish, Heathenish, 
or other mere outward signs and shadows among 
Christians, and many absurd and foolish obser- 
vations among Turks and Mahometans. Christ 
knew what was in man, and needed none " to 
testify" unto him " of man," as appears by John 
ii. 25. And as he had many things to say unto 
his disciples, which they could not at first bear 
{see John xvi. 12) he advanced them gradually, 
condescending to their weakness, and attachment 
to things that belong not to, and can have no 
place in the pure spirituality of his kingdom. 
This amply accounts for his disciples continuing 
to baptize many new disciples, as they came to 
believe on him, and follow him, even after he 
and John had in great degree fulfilled that dis- 
pensation; a dispensation which probably had 
never been necessary, but for the dark and un- 
toward state of the people's minds. And had 
they .all, when Christ came, turned their atten- 
tion rightly to him, and fully understood the in- 
ward and spiritual nature of his gospel, there 
would have been very little if any real use for 
baptism in water afterwards. 



A GOSPEL ORDINANCE. 63 

A dispensation of signs was ever in condescen- 
sion to man's weakness; and once indulged, 
they are apt to obtain too great veneration, and 
be too long retained: for it is seldom if ever the 
case, that things highly esteemed, i an be dropt 
all at once suddenly. It is often safer and bet- 
ter to lead people along gradually from signs 
to substance, as they can bear it Therefore the 
early followersof the blessed Jesus were tender- 
ly indulged, and all outward things not at once 
rent from them: for though he plainly taught 
Luke xvii. 90) that the iC kingdom of God cometh 
not with observation," or as in the margin, 
,c with outward show," yet during the twilight 
of things, or the evening time, wherein, though 
there was some light, yet there was also some 
darkness; things not being yet wholly clear, nor 
wholly dark; not yet full and perfect gospel day 
nor altogether night. See Zechar. xiv. 6, 7. He 
might safely, and he did wisely permit things 
not properly belonging to his kingdom, but which 
were to decrease, and terminate as the sun arose, 
and the day advanced in its full clearness and 
perfection. And these things, though then on- 
ly permitted in condescension, too many very 
sincere, but in this respect weak Christians, 
have been gleaning up, from that day to this, 
instead of pressing into the spiritual holy of ho- 
lies, beyond all vails, signs ana symbols. 

They puzzle themselves with the Apostles* 
condescending practices, and would erect these 
into gospel ordinances, though neither Christ 
nor any of his Apostles ever enjoined their ob- 
servance as such. Indeed they were so far be- 



64 THE BAPTISM OF CHRIST 

neath the spirituality and pure simplicity of the 
new covenant, which was and is in the heart 
and inward parts, that the great Mediator there- 
of never condescended, that we have any ac- 
count of, to baptize one person with water; it is 
on the contrary expressly declared, that M Jesus 
himself baptized not, but his disciples." He 
well knew why he omitted it; for had he done 
it, it might have induced his most enlightened 
followers to continue it, out of veneration to his 
example ; as many now do from that of his dis- 
ciples, though he himself never once practised 
nor commanded it; and though Paul thanked 
God he had baptized so very few. See 1 Cor. u 
14. 

As to its permission during the time after it 
was in a good degree fulfilled, till Christ arose 
from the dead, it might very well be suffered in 
condescension ; for the gospel day and dispensa- 
tion had not then fully come in : all that space 
was a time of unfulfilling : many things of an 
outward typical nature were during that time 
fulfilled, and very especially that of the passo- 
ver, which Christ desired with great desire 
to eai with his disciples before he suffered, See 
Luke xxii. i5. But why was he so earnest to 
do it before he suffered ?— The reason of this his 
earnest desire is plain to him " who has ears to 
hear"— to others it may be a mystery.— Christ 
could never do it with propriety, unless before 
he suffered; and had he not done it, it would 
have remained unfulfilled as to his actual fulfil- 
ment , by that special participation of it. — It be- 
longed only to the law; it vanished with Mos 



A GOSPEL ORDINANCE, 65 

as water baptism did with Elias, that is John; 
hence it behoved Christ, in order to its fulfilment, 
to eat it before he suffered; while things were 
fulfilling; whilst the outward and typical things 
concerning him were having their end (see verse 
37. of this same chapter) that so having done 
away all these things, he might triumph over 
them, nailing them to his cross (see Col. ii. 14) 
and be able on the cross to say as he did, " it is 
finished," John xix. 30; which he could not 
haye said with equal propriety, had so impor- 
tant a type as the passover remained unabolished 
by him.— And yet many are ignorantly celebra- 
ting the passover very frequently, under an idea 
that Christ, at the very time when he ended it, 
instituted an outward supper of perpetual con- 
tinuance in his church, which could not possi- 
bly be, consistently with the nature of his king- 
dom, which is an inward thing; and therefore, 
when he sent his disciples to prepare for him to 
eat the passover, he bid them say, " My time is 
at hand, I will keep the passover at thy house 
with my disciples," Matt. xxvi. IS. He knew 
the time was at hand for all these things to be 
abolished, and have an end, Luke xxii. 37. He 
steadily calls it the passover, and never, I think, 
once by any other name ; and having eaten it 
with his disciples, and turned their attention to 
its mystical signification, to the necessity of 
their eating his spiritual flesh and drinking his 
spiritual blood, which, that he might take occa- 
sion to do, that they might live by him, was 
doubtless one great cause of his anxious desire to 
eat it with them, and just reminded them, in 
eating the mere figure, to do it in remem- 

G 



66 THE BAPTISM OF CHRIST 

brance of him; he then, as if purposely to 
show them it belonged not to the gospel, 
wound up the ceremony, telling them he 
would not any more eat or drink these out- 
ward symbols, nor partake again with them of 
the passover, till he drank the wine new with 
them in the kingdom of heaven (see Matt, xxvi.) 
29) or until it be fulfilled in the kingdom of 
God, Luke xxii. 16; or, as expressed verse, 18, 
M until the kingdom of God shall come." This 
new wine he drank with them eminently in that 
holy and spiritual kingdom, which they lived to 
see come before they tasted of death, according 
to his promise on the day of Pentecost and other 
blessed seasons— continues to drink it new in the 
same glorious kingdom with all that open and let 
him come in, for he sups with them, and they 
with him. — And this is the only true celebra- 
tion of the Lord's supper — that which is out- 
ward is not (and cannot be) to eat the Lord's 
supper; for that is spiritual; no such signs and 
symbols can now hare any proper place in 
Christ's kingdom— but as he is substantially and 
experimentally in and with his people to the 
end of the world, Matt, xxviii. 20; as he does 
not leave them comfortless, but comet h unto 
them, John xiv. 18 ; as he and his Father make 
their real and living abode with them (see verse 
23) so he eats and drinks with them in his invi- 
sible kingdom, where they " sit together in 
heavenly places in Christ Jesus," which can be 
only in that kingdom. There they sit under 
their own vine and fig-tree, where none can 
make them afraid.— See Mic. iv. 4. These eat 



A GOSPSL ORDINANCE. 67 

the flesh and drink the blood of the Son of God, 
whereby their souls are made alive. 

" What is the chaff to the wheat? saith the 
Lord," Jer. xxiii. 28. What is a little bit of out- 
ward bread, and a cup of wine, at best taken 
by way of remembrance, to the real supper of 
the Lord, which all the saints partake of, and 
live by? and what if Christ did tell his disci- 
ples, as they then ate the outward sign, to do 
it in remembrance of him, Luke xxii. 19; and 
what if Paul told them, as often as they did so 
they showed the Lord's death till he came," 1 
Cor. xi. 26: surely that makes no institution of 
a perpetual outward ordinance in the church of 
Christ. It was a matter of liberty and choice, 
whether after that once they ate it or not; and 
that but until the Lord came, according to his 
promise that he would not leave them comfort- 
less, but would come unto them. And surely 
they greatly miss the true end and design of it, 
who are still in these days eating and drinking 
the outward figure, not discerning the Lord's 
spiritual body, nor partaking of that divine flesh 
and blood that gives life, nourishment, and vi- 
gour to the soul : for if this was their happy expe- 
rience, and enjoyment in the presence, company 
and kingdom of the Lord, with true, living and 
sensible discernment of his body, and that spiritu- 
ally broken for them, and of his spiritual blood, 
livingly and life-givingly shed for them; why 
should they still be eating the old, long-ceased 
symbols ot it in remembrance of a present Lord 
aud Saviour? Does not this practice bespeak 
Christ's real absence to their souls, or their non- 



GS THE BAPTISM OF CHRIST 

discernment of his spiritual body ? Let the wise 
in heart among them ponder it well. 

But now to return to water baptism: I was 
mentioning that it might be continued till 
Christ's resurrection, with some kind of indul- 
gent propriety— and accordingly we find, that as 
they came down from the mountain (after the 
transfiguration) he (Christ) charged them that 
they should tell no man what things they had 
seen, till the Son of. man were risen from the 
dead," Mark ix. 9. The vision looked forward 
to that time, for the full completion of the 
things it was designed to exhibit— and therefore 
this very silence enjoined on them till that time, 
is a further and loud confirmation that the fore- 
going is the genuine import and meaning of the 
whole vision.— But further H they asked him, 
saying, why say the scribes that Elias must 
first come?" verse 11. " And he answered and 
told them, Elias verily first cometh and resto- 
reth all things," verse 12: " but I say unto you, 
that Elias is indeed come/' verse 13 ; or, as Mat- 
thew has it, chap. xvii. verse 12, 13, " but I say 
unto you, that Elias has come already, and 
they knew him not, but have done unto him 
whatsoever they listed : likewise shall also the 
Son of Man suffer of them" — then the disciples 
understood that he spake unto them of John the 
Baptist.— Thus clear is it that John the Baptist 
was Elias, who had thus appeared and disap- 
peared in the mount with them.— On the whole, 
it is evident to thoroughly enlightened minds as 
any doctrine in the gospel, that neither water 
baptism, eating material bread and wine, nor 






A GOSPEL ORDINANCE. 69 

any other mere outward performance, can pos- 
sibly in the nature of things have any place as 
standing ordinances in the church and kingdom 
of Christ.— Christ's coming was designed to put 
an end to all these things-— and therefore the 
eating, drinking, washing and purification which 
remain in the gospel state, are all inward and 
spiritual, and can be no otherwise. — The one 
gospel baptism is not that which puts away the 
outward filth of the flesh (which is all that wa- 
ter can do) but it is that which actually saves us, 
and brings to " the answer of a good conscience 
towards God by the resurrection of Jesus Christ," 
1 Pet. iii. 91 « — This no figure could or ever can 
do— though such as continue under the signs of 
former dispensations would have us believe, that 
the Apostle here affirms that a figure saves us, 
by the resurrection of Chiist— Whereas there 
never was and never can be but one thing that 
saves the soul— and that is the inward purifying 
baptism of the Holy Ghost— as Titus iii. 5," ac« 
cording to his mercy he saved us 9 by the wash- 
ing of regeneration, and renewing of the Holy 
Ghost."— Here is something that changes, re- 
generates and renews the soul; well may this be 
said to be saving: and as this " washing of wa- 
ter by the word" spiritually saves the soul, how 
natural is Peter's comparison of an outward sal- 
vation, in an outward ark, on the outward wa- 
ter, to this inward salvation, by inward and 
spiritual water, in the inward and spiritual ark 
of the everlasting covenant See Rev. xi. 19. 
M And the temple of God was opened in heaven, 
and there was seen in his temple the ark of his 
testament," &c— If Christians would wait to 

G2 



r- 



THE BAPTISM OF CHRIST 



see the temple of God thus spiritually opened 
in heaven, they would come to know this ark— 
and would rejoice in the salvation therein expe- 
rienced; and would know it to be as impossible 
for one sign or figure to save the soul as another ; 
that outward water can no more be sanctified to 
the ivashing away sin 9 than the " blood of bulls 
and of goats," which the Apostle says plainly is 
impossible, Heb. x. 4, " for it is not possible that 
the " blood of bulls and of goats should take 
away sins"— and it will forever remain as im- 
possible for outward washing to do it— and there- 
fore Peter wisely adds, after mentioning the 
baptism that now saves us, " not the putting 
away the filth of the flesh ;" for he had now 
learned, whatever he had when he visited Cor- 
nelius, and it is likely he pretty well knew it 
then, that outward water could not wash away 
sin, nor" make the comers thereunto perfect, as 
pertaining to the conscience," any more than 
the other signs and divers washings under the 
law ; and therefore having mentioned outward 
zcater in the preceding verse, lest any should ig- 
norantly suppose he meant outward water 9 in 
speaking of the baptism which now saves us, he 
carefully and immediately distinguishes, and 
declares he did not mean any outward cleansing, 
but something which really doth save; and he 
asserts it to be " by the resurrection of Jesus 
Christ," as that which, livingly known in us, 
M the resurrection and the life," brings to the 
comfortable answer of a good conscience ; and 
nothing else ever can-*for " the law made no- 
thing perfect," as pertaining to the conscience ; 
for, it having a shadow of good things to come, 



A GOSPEL ORDINANCE. 71 

and not the very image of the things, can never, 
with those sacrifices which they offered year by 
year continually, make the comers thereunto 
perfect; for then would they not have ceased to 
be offered, because that the worshippers once 
purged, should have had no more conscience 
of sins, Heb. x. 1, % 

Here we see those outward sacrifices and 
washings, " the shadows of good things to 
come," could never purge the conscience then ; 
nor can any outward baptisms, nor all the wa- 
ters of Jordan, any more do it now; and there- 
fore Peter, speaking of the baptism which now 
saves us, brings it home to that which alone can 
truly purge the conscience, and " make the 
comers thereunto perfect"— to wit, the bringing 
in of a better hope, by the which we draw nigh 
unto God, Heb. vii. 19. Here we " lay hold on 
the hope set before us; which hope, (says the 
Apostle) we have as an anchor of the soul, both 
sure and stedfast, and which entereth into that 
within the vail," chap. vi. 18, 19. This is 
11 Christ in us the hope of glory." See Col. i. 
27. This is known only where Christ is " the 
resurrection and the life" experimentally to 
the soul, as before observed. Here alone is the 
answer of a good conscience; hereby indeed 
*' we draw nigh unto God," and this is all 
within, and is the experience of such only 
whose understandings are so enlightened as to 
•• know what is the hope of this calling, and 
what the riches of the glory of his inheritance 
in the saints" Eph. i. 18. 



72 THE BAPTISM OF CHBIST 



CHAPTER III. 



All old things done away in the gospel state. Signs and 
shadows ceased. Their use was from men's alienation 
from Christ ; the law being added because of transgres- 
sion. Christ in men, the life of all dispensations. 
All change in these, but in accommodation to the 
change in men. Shadows but imposed until the time- 
of reformation. The way into the holiest of all not 
manifest, whilst the first tabernacle was standing, 
and the mind resting in outward ordinances. Water 
baptism was under the first covenant, and no part of 
the second. Hence the least, purely under the second, 
is greater than John, as John the Baptist. As Moses 
crave place to Joshua, so John to Jesus. Moses enter- 
ed not into Canaan ; nor John, as the Baptist into the 
purely spiritual kingdom. Signs and figures make 
none perfect. Hence there is a disannulling of all 
these for their weakness. It is idle to suppose one set 
of ceremonials abolished, to make way for others as 
gospel ordinances. Christ commissions his disciples, 
at Galilee, to baptize into the very name, the life and 
•power of God; not as a separate act, but by their power- 
ful gospel ministry. They ivcre to teach baptizingly. 

AS I have long seen with sorrow, how the 
shadows detain people from the substance, and 
how hard many strive, even against lively 
convictions to the contrary, at times, and 
greatly to their own loss, in regard to the true 
riches, glory and inheritance of and in the saints, 
to make these outward things answer, as a sub- 
stitute, instead of inward substance; I am in 
earnest to assist them, if possible, in the neces- 
sary discovery that these things have long ago 
ceased, as to their proper use; and can have no 



A GOSPEL ORDINANCE. 73 

proper place in the full sunshine of the gospel 
day. — Bear with me, therefore, friendly reader, 
whilst I further show how " all old things" 
(signs and ceremonies) " are passed away" to all 
thorough Christians — " all things are" (to these) 
* become new; all things are of God," 2 Cor, 
xvii. 18. 

Now it is clear to me, " all old things" are 
not passed away, in the experience of any who 
are continuing in the religious use of outward 
bread, wine, water, or any of the old figurative 
things of the former dispensations. The law 
was added because of transgressions, till the 
seed should come, Gal. iii. xix. If man had not 
transgressed against the light of Christ shining 
in the heart, and enlightening M every man that 
cometh into the world" (John i.) 1 suppose no 
outward written law had ever been necessary. 
Were not the minds of men alienated from the 
life and government of Christ in the soul, where 
the kingdom cf heaven is (for Christ declares it 
is within) none of the signs, either of John's or 
of the Mosaic dispensation, had ever been found 
needful. These were only as a schoolmaster, to 
lead the mind back from its wanderings " to 
Christ, who is the same yesterday, to-day, and 
forever;" the change is only in us— and all the 
change of dispensations, from first to last, is in 
accommodation and condescension to the chan- 
ging and changed state of men.— Christ was 
u before Abraham," and was and is all the real 
life, in and under every dispensation; and those 
outward things were only " imposed on them 
until the time of reformation," (Heb. ix. 10*) 



74 THE BAPTISM OF CHRIST 

until a return to that from which the mind was 
estranged— for in that estranged, bewilder- 
ed and outward literal state of mind, the way 
into the holiest of all was not made manifest ;" 
for the first, the outward " tabernacle, was yet 
standing," verse 8; and the mind in this state 
was still disposed to stop and rest in the out- 
ward tabernacle, and in the shadow of the first 
covenant, " which had many ordinances of di- 
vine service, and a worldly sanctuary." See 
verse 1. Here the outward worshippers rested 
secure, although this tabernacle was but " a 
figure for the time then present, in which 
were offered both gifts and sacrifices, that could 
not make him that did the service perfect, as 
pertaining to the conscience, which stood only 
(let it be duly noticed) in meats, and drinks, 
and divers washings, and carnal ordinances im- 
posed on them, until the time of reformation," 
verse 10. But none of these things belong to 
the gospel, or times of real reformation, and 
full return to the life and substance, which was 
of old, before ever the outward law was written, 
amply sufficient for all that would keep to it. 
But men departing from this, and rebelling 
against the light, they know not the ways there- 
of, nor abide in the paths thereof, Job xxiv. 13. 
And in this alienated and rebellious state *' the 
law entered, that the offence might abound," 
Rom. v. 20; for God, in gracious condescen* 
sion to man thus darkened, and wandering from 
the sure guide, was pleased to meet him in 
things more outward, to arrest his attention, 
and make him sensible of the offensiveness of 
his state and condition ; that so, if it might by 



A GOSPEL ORDINANCE- 75 

any means be effected, he might turn to the 
Lord and find him a Saviour. Hence the law 
entered with many very significant ceremonies 
and services, pointing out man's need of purifi* 
cation, forgiveness, and restoration. All this 
was to serve as a " schoolmaster to lead to 
Christ." It not only pointed to him as then 
yet to come a great way off, or a long time hence ; 
but it pointed to him also directly, as then at 
hand, in and among them, if they would have 
known and attended to him. For, says Moses 
(Deut.xxx, 11, &c.) " this commandment which 
I command thee this day, it is not hidden from 
thee, neither is it far off. It is not in heaven, that 
thou shouldest say, who shall go up for us to 
heaven, and bring it unto us, that we may hear 
it and do it ? neither is it beyond the sea, that 
thou shouldest say, who shall go over the sea 
for us, and bring it unto us, that we may hear 
it and do it? but the word is very nigh thee, in 
thy mouth and in thy heart, that thou may- 
estdo it.'' And, verse fO, he presseth it upon 
them to love and cleave unto the Lord, assuring 
them thus; " for he is thy life, and the length 
of thy days." 

Thus did Moses point out the word near and 
in them, and referred them plainly to the Lord 
himself, as the life to their souls* And Paul 
tells the Romans, x. 8, that this word which Mo- 
ses tells Israel was near and in them, " is the 
word of faith, which we preach.*' And in the 
preceding verses expres&ly declares this to be 
the " righteousness of faith; and that it speak- 
eth on this wise, <c say not in thine heart, who 



76 THE BAPTISM OF CHRIST 

shall ascend into heaven (that is, to bring Christ 
down from above) or who shall descend into the 
deep (that is, to bring Christ again from the 
dead") &c. Hence it is clear, that the life of 
Christ the Lord near them, and even in them, 
was what Moses meant to point them to, and 
wished them to love and cleave unto, and which 
was nothing less than the true and living-word of 
faith which the Apostles preached. This, as 
before hinted, has been the real life of ail dis- 
pensations; and when and where the true refor- 
mation, return, and cleaving unto this, hearing 
and doing it, takes place in purity and fulness, 
" all old things are passed away." The shadows 
vanish before the light, and the elements melt 
with the fervent heat of the gospel sun. 

These things could never have been designed 
for perpetual continuance in the gospel state, 
but only to lead unto it. u For if that first co- 
venant had been faultless, then should no place 
have been sought for the second," Heb. viii. 7. 
John's baptism, as well as the passover, was un- 
der the first covenant, and no proper part of the 
second. Had it been part of the second, how 
could Christ have testified, as before noticed,that 
though among them that were born of women, 
there had not risen a greater than John the Baptist, 
notwithstanding he that is least in the kingdom 
of heaven is greater than he? Mat xi. 11: but 
the reason is now plain, as already evinced, why 
the least in the kingdom of heaven is greater 
than he, to wit, that both he, as John the Bap~ 
list, and his baptism belonged not to the se- 
co?id covenant; and that therefore, as John the 



A GOSPEL ORDINANCE, 77 

Baptist, he was but the administrator of a bap- 
tism that has no proper place in Christ's spiritual 
kingdom ; to the least, in the purity of which, 
" all old things are passed away." This state is 
evidently greater, as has been observed already, 
than that of John, as the baptizer in outward 
water, in which capacity he is here spoken of; 
and as such he was to decrease, and his baptism 
to give place to Christ's. 

As a saint and servant of God, he was never 
to decrease, but to " increase with the increase 
of God; but his dispensation, his baptism, was 
ever designed to decrease, and be fulfilled. And 
I think it will be granted, that the least in the 
pure kingdom of life and substance is, and must 
be, in the nature of things, greater than any e- 
ver could be in the mere administration of a de- 
creasing and terminating institution. 

John was doubtless, as a Christian (and such 
there have been in all ages— Abraham was emi- 
nently one) great in the kingdom of heaven— 
but this was not as John the Baptist; as such, he 
came to but did not enter the kingdom, nor be- 
long to it— he saw it with his eyes, and knew, and 
pointed to the Lord of it : but as Moses went 
not over Jordan, though he did much towards 
leading Israel to their inheritance, but gave place 
to Joshua, whose name, like that of Jesus, sig- 
nifies a Saviour, and who conducted them after 
Moses into the good land; so John the Baptist, 
as such, could not belong to the purely spiritual 
kingdom of our Lord ; but gave place to him, 
the anointed Saviour who baptizeth everv mem- 

H 



THE BAPTISM Or CHRIST 

ber and subject of his church and kingdom into 
the very life and power of the kingdom, which 
16 is not meat and drink, but righteousness, and 
peace, and joy in the Holy Ghost," Rom. xiv. 
17. And seeing John's baptism was no part of 
the second covenant^ but was under the first, and 
its proper use was only whilst the first tabernacle 
was standing— it is equally disannulled by the 
abolishing of the first covenant, and removal of 
the first tabernacle, with the other figurative ob- 
servations; and for the same reason was this dis- 
annulled, as were the others, viz. its insufficien- 
cy, weakness, and utter inability to make perfect 
the comers thereunto. ** For there is verily a 
disannulling of the commandment, going belore 
for the weakness and unprofitableness thereof. 
For the law made nothing perfect; but the 
bringing in of a better hope did, by the which 
we draw nigh unto God," Heb. vii. 18, 19. 
Here we see that which went before the new co- 
venant state was, for its weakness and unprofita- 
bleness in making perfect, disannulled ; and 
surely John's ministration and baptism went be- 
fore that state, and were designed expressly to 
prepare for it. I marvel that Christians do not 
see it, and press on beyond it. It is idle to sup- 
pose one set of signs and ceremonies disannulled 
for their iceakness, and another set introduced as 
perpetual ordinances in the gospel state— we do 
not read, that, " finding fault" with the rites, 
fig«res and ordinances of the first covenant, 
God ordained water-washing, and eating and 
drinking bread and wine, as more permanent 
and perpetual institutions of the new or second 
covenant.— Nay, verily, he finds fault equally 



4 



A GOSPEL ORDINANCE. 79 

with all things in their own nature equally par- 
taking of the same weakness.— Both were of di- 
vine institution for a time, and equally weak 
and liable to a necessary abrogation; and being 
both typical, there was no more perpetual per- 
manency in the one than the other, neither in 
themselves,*nor in their institution— and of the 
Mosaic institutions, it is expressly said, " find- 
ing fault with them, he saith, behold the days 
come, saith the Lord, when I will make a new 
covenant with the house of Israel, and with the 
house of Judah," Heb. viii. 8. Now what was 
this new covenant ? It was intended to super- 
cede and supply the defects of the old; but 
there is not one word of any of those outward 
ordinances in it. — They are all old things; and 
however extolled by many good men, belong to 
the old covenant forever. So that the ceremo- 
nials of the law are as much gospel ordinances 
as water baptism, or bread and wine. 

The new covenant is altogether inward and 
spiritual. " For this is the covenant that I will 
make with the house of Israel, after those days, 
saith the Lord; I will put my laws into their 
mind, and write them in their hearts, and I will 
be to them a God, and they shall be to me a peo- 
ple,^ &c. verse 10. " Christ has not entered in- 
to the holy places, made with hands, which are 
the figures of the true" Heb. ix. 24. Nor ought 
we, if we would become completely his follow- 
ers, to continue in the figurative washings, any 
more than in the figurative offerings and old ce- 
remonious worship of that temple, which was 
but a figure of the frae,— "The priesthood being 



80 THE BAPTISM OF CHRIST 

changed, there is made of necessity a change al- 
so of the law," vii. 12. It behoved that the bap* 
tisms accompanying the first priesthood, the 
worldly tabernacle, and holy places made with 
hands, should, like them, beouticard; but now 
the law being changed, and the covenant written 
in the heart, a spiritual baptism alone can be pro- 
per, and accordingly is the one only baptism of 
the gospel — for if it was necessary u that the 
patterns of the heavenly things," these being 
outward, should be figuratively purified with 
outward sprinklings, washings, &c. surely it is 
as necessary that the heavenly things themselves 
be purified with better sacrifices and washings 
than these. See Heb. ix. 23. I think if the 
vail were done away in the experience of Chris- 
tians—they might in this one text, Heb. x. 5, 
" when he cometh into the world, he saith, sa- 
crifice and offerings thou wouldest not, but a bo- 
dy hast thou prepared me," read clearly the dis- 
mission of all figurative atonements and purifi- 
cations.— All the sacrifices and offerings u he 
taketh away" — as the first things, " that he may 
establish the second"— that is, " lo I come to do 
thy will, O God." — This must be done in all the 
seed; and this is the thing that remaineth fore- 
ver—established under the gospel.— The scope 
of the Apostle's reasoning in this chapter, against 
the continuation of the " shadows of the good 
things to come," is from their weakness , their 
impropriety and uselessness, where the substance 
is known— and thus he argues, that where re- 
mission of sins is obtained, there is no more of- 
fering for sin. See verse 18. Why then conti- 
nue a baptism that was expressly unto repent- 



A GOSPEL ORDINANCE* SI 

ance, for the remission of sins, if we have ob- 
tained remission ? Paul brings in the new cove- 
nant written in the heart— and the remission of 
sins attending it. " Their sins and iniquities 
will I remember no more ;" and in the very next 
words forms the above conclusion. Now where 
remission of these is, there is no more offering 
for sin.— And after he gets through with the ar- 
gument, instead of urging any outward baptisms 
or figurative observations, he pressingly enjoins 
love, good works, holding fast, not drawing back, 
not neglecting assembling, not to cast away con- 
fidence, patience, &c.— Can any thing be plainer, 
than that such care and constancy in faith, pa- 
tience, and godly walking, according to the 
writing of the new covenant, are the weighty 
matters of the gospel dispensation in Paul's es- 
timation ? that as he was not sent to baptize 
with water, so he never in all his writing en- 
joins it, nor reproves for its omission. — He speaks 
of the believers, not as being then exercised in 
the terrible things at Sinai, but as come to the 
excellent things of Mount Sion— " the heaven- 
ly Jerusalem— to the spirits of just men made 
perfect; and to Jesus, the mediator of the new 
covenant; to the blood of sprinkling," &c— 
This is all sufficient without the figures— and 
so he shows the removal of all else. " Yet once 
more I shake not the earth only ; but also hea- 
vens—this is the removal of things that are 
shaken— u that those things which cannot be 
shaken may remain." " Wherefore" (says he) 
" we receiving a kingdom which cannot be mov» 
ed, let us have grace, whereby we may serve 
God acceptably with reverence and godly fear." 

H 2 



82 THE BAPTISM OF CHRIST 

See about the latter half of chapter xii. and xiii. 
9. He subjoins, " be not carried about with 
divers aud strange doctrines; for it is a good 
thing that the heart be established with grace ; 
not with meats which have not profited them that 
have been occupied therein*"— Did he not mean 
these elementary things, by the strange doctrines ? 
if not, why does he so immediately propose 
grace as the means of establishment, and dis- 
countenance meats as unprofitable? and what 
means the altar in the next verse, whereof they 
have no right to eat which serve the tabernacle? 
is not this altar and that which is eaten, by the 
we, who have it, and have a right to eat of it, 
something belonging to the kingdom they have 
received ichich cannot be shaken ? and are not 
the meats, drinkings and washings, that are tin- 
profitable, the things that are shaken ? and why 
is the shaking and removal of these, called shak- 
ing heaven? is it not plainly because these are 
things that had pertained to devotion and reli- 
gious services, and were yet urged as such by 
too many ? and can any thing remain of a cere- 
monial nature, where this heaven is thoroughly 
shaken, where all old things are done away, and 
all things become new, according to the new and 
living way of the gospel ?«— This epistle is sup*- 
posed to have been written in the year sixty- 
four; so that there had been a pretty full time 
of trial what was and what was not profitable to 
those icho had been occupied in them.-~And we 
find here many good things inculcated and en- 
joined, but ceremonials are rejected, as pertain- 
ing to the first covenant, and as now shaken and 
removed.—- And is it not truly worthy of remark; 



A GOSPEL ORDINANCE, 83 

that John, the beloved disciple of our Lord, 
who is supposed to have written his history of 
Christ's life and doctrines many years after his 
ascension, makes no mention at all of our Sa- 
viour's conduct at the eating of the passover, 
in regard to the disciples' eating and drinking in 
remembrance of him— but relates very circum- 
stantially his other conduct of washing the dis- 
ciples' feet, and the instructive lesson couched 
in it? 

May we not fairly conclude, that as the only 
proper time of the disciples' eating and drink- 
ing in remembrance of Christ, was but until his 
coming again, the Comforter to take up his a- 
bode with them, and lead and guide them into 
all truth; and as this season was long elapsed, 
when John wrote, that therefore, he thinking it 
of no use to mention it, passed it in total silence, 
as one of the many things which Jesus truly 
did, but which are not noticed in his history? 
We find him very careful in correcting a hear- 
say report, which might, if believed, tend to 
lead people into outward observances, which he 
appears not to have relied on, nor inculcated hi 
all his writings. The report I allude to is that, 
by the spreading whereof " the Pharisees had 
heard that Jesus made and baptized more dis- 
ciples than John" the Baptist. This mistake 
the beloved disciple, who leaned on Jesus' bo- 
som, and having near access to his heart, knew 
much of his mind and will, takes special care to 
rectify, by a full declaration that " Jesus him- 
self baptized not, but his disciples." Observing 
this general omission of things not essential, and 



84 THE BAPTISM OF CHRIST 

his great care to transmit down to posterity ma- 
ny heavenly and truly evangelical and deeply 
interesting sayings, exhortations and divine in- 
timations of the blessed Jesus; I have bee» rea- 
dy to suppose his whole aim, in mentioning wa- 
ter baptism at all, was just to do John the Bap- 
tist and the Pharisees justice; properly intro- 
duce Jesus as increasing, and John as decrease 
ing ; carefully record John's repeated mention of 
water, as peculiar to his baptism, in direct con- 
tradistinction to Christ's; and pointedly to con- 
tradict the mistaken opinion, that Christ bap- 
tized in water. 

John knew very well the disciples did so, and 
doubtless knew on what ground it was. Let 
any one read carefully his evangelical history 
and epistles, and observe his almost total silence 
about many things related by others, and how 
he abounds in the mention of deep spiritual 
matters; and see if it does not greatly favour 
the opinion, that John saw the abundant need 
of preserving and inculcating things of an in- 
ward, living, spiritual import and concernment, 
and divine nature: he aimed at life and sub- 
stance and carefully retained what is most liv- 
ingly expressive of it, and what tends most im- 
mediately to promote the knowledge of it a- 
mong men. In his epistles he dwells almost 
entirely on things really essential : he makes the 
old commandment, the word they had "heard 
from the beginning"— and the new, ** which 
thing" (says he) " is true in him and in you," 
to centre in the doctrine of the trite light that 
now shinetb, 1 John, ii 1, 8. And his advices 






A GOSPEL ORDINANCE. 85 

are to faithfulness in keeping and abiding in the 
holy word, to love and good works ; but not a 
word of exhortation to ceremonials.— And may 
we not fairly conclude, both water baptism, and 
the bread and wine, were much laid aside, or 
very little relied upon or inculcated, at the late 
period at which this beloved disciple wrote ? 



86 THE BAPTISM OF CHRIST 



CHAPTER IV. 



Christ's baptism is into the name, i. e life and power of 
the Godhead. So his commission to his disciples to ad- 
minister it, could not be executed but by divine power. 
They waiting for, received this, and baptized others with 
it. All Gospel preaching is herein, and in its nature is 
baptizing. Christ's baptism effects entire sanctification, 
John's a lively type of it, being all over, in water. It 
shewed the need of cleansing and remission, but effect- 
ed neither. Christ's alone can. John constantly dis- 
tinguishes his from Christ's, by the word water. Christ 
baptized none in water, nor ordered it (that appears) 
bu^doubtless would, had it been his baptism. IS one 
of the prophecies point him out so baptizing, but as 
effecting inward changes. Disciples' use of water no 
more perpetuates it, than their use of circumcision, an- 
nointing with oil, vows, &c. do them. Paul's commis- 
sion full, yet he thanks God he baptized so few. Coun- 
cil at Jerusalem did net advise water, bread or wine. 

Let us now attend more particularly to the 
great baptismal commission, Mat. 28. The 
18th verse introduceth it thus: "and Jesus 
came and spake unto them, saying all power is 
given unto me in heaven and in earth." A very 
proper introduction to command attention, in- 
spire confidence, and show them whence their 
whole qualification to teach haptizingly was to 
proceed. 19th, " Go ye therefore and teach all 
nations, baptizing them eis to onoma, into the 
name of the Father, and of the Son, and of the 
Holy Ghost" 20th, •' Teaching them to observe 
all things whatsoever I have commanded you : 
and lo! I am with you alway, even unto the end 



A GOSPEL ORDINANCE. 87 

of the world. Amen." Observe he says, "go 
ye therefore ;" that is, because " I have ail power," 
and can and will qualify you so to teach y in my 
own life and power, as thereby to baptize the 
people into the very name, the power, virtue 
and life, of the Divinity. Observe further, the 
commission is not teach, and baptize, as two 
distinct acts; but teach baptizing. And, as 
such a work might seem almost too great for 
their faith, he adds that he (who had all power) 
would be with them in the work, and that to the 
end of the world. 

It is plain that this commission, as it enjoins 
a very special kind of teaching, such as shoujd 
baptize the people into true discipleship, as 
members of the body, the church of Christ; 
so it could not be executed but by a supernatu- 
ral assistance received from on high. " Behold" 
(said Christ) " i send the promise of my Father 
upon you; but tarry ye in the city of Jerusa- 
lem, until ye be endued with power from on 
high," Luke xxiv. 49. " John truly baptized 
with water, but ye shall be baptized with the 
Holy Ghost not many days hence," Acts i. v. 
" Ye shall receive power after that the Holy 
Ghost is come upon you ; and ye shall be wit- 
nesses unto me, both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost 
part of the earth," verse 8. Thus evident it is, 
that their being living witnesses of Christ de- 
pended on the power of the Holy Ghost coming 
upon them: and that they could never adminis- 
ter his baptism, till they, were thereby so endu- 
ed, as to teach baptizing into the same Spirit 



88 THE BAPTISM OF CHRIST 

themselves were baptized with.— This baptism 
into the?iame 9 they in due time so eminently re- 
ceived, as they waited for it according to direc- 
tion—-" with one accord in one place" Acts ii. i ; 
that is probably in silent retirement, waiting 
upon God ; that in the power thereof they 
taught with such baptizing efficacy, that multi- 
tudes were pricked in their heart, Acts ii. 37. 
The Holy Ghost fell upon them which heard the 
word, chap. x. 44. Their very enemies were not 
able to resist the wisdom and the spirit by which 
they spake, as chap. vi. 10. Thus truly " with 
great power gave the Apostles witness of the 
resurrection of the Lord Jesus," chap. iv. 33. 
And thus they preached the gospel unto the 
people, " with the Holy Ghost sent down from 
heaven," I Peter i. 12. No wonder then it/<e// 
on those who in true faith, that was of the ope- 
ration of God, received the word, and gladly 
embraced the gospel. Christ promised, " he 
that believeth on me, as the scripture hath said, 
out of his belly shall flow rivers of living water; 
but this spake he of the Spirit, which they that 
believe on him should receive," John vii. 38, 39. 
And what can be more natural than for it to 
flow into others, as it flows out of them ? espe- 
cially as Christ's express direction was, u freely 
ye have received, freely give." It seems the 
Spirit not only flows into, and continues to flow 
in the hearts of true believers, but more or less 
flows out of them upon others; for they are, as 
Christ testifies, the " light of the world*," Matt. 
v. 14; " the salt of the earth," 13; "a city set 
upon an hill," 14, &c. He promised to make 
his disciples " fishers of men." 






A GOSPEL ORDINANCE, S© 

Some affirm, no man can baptize with the Ho* 
ly Ghost— truly none can, in his own time and 
ability; nor can any preach the gospel but by 
divine assistance. All true gospel ministry is in 
the life of the Son of God, and wherever it 
proves effectual to the conversion of souls, it is 
a baptizing ministry. None are fishers of men 9 
but who are made so by Christ: learning and 
eloquence may amuse, but it is the Holy Ghost 
sent down from Heaven that makes gospel preach- 
ers. This sheds itself through such in a blessed 
diffusion upon others, oft-times, in a very lively, 
instructive and soul-benefiting manner. And 
this is a thing as experimentally known, where 
the real gospel, which is the power of God unto 
salvation, is preached in the life, evidence and 
demonstration of the Spirit, and with power, 
as any gospel experience whatever ; h and it is 
strange to hear Christians deny it. 

Does ti|e preaching of the gospel in our day 
succeed oar not to the real benefit of souls? If 
not, it is useless. If it does, what causes the be- 
nefit? Is it of God, or of man? Art thou so 
vain, oh! man, as to think thou canst do any 
spiritual good of thyself, unassisted by the spi- 
rit of Christ? It this is thy idea, thou art no 
true gospel minister; for they know they can do 
nothing of themselves.— If thou art sensible of 
Uie help, life and assistance of the holy Spirit 
in thy ministry, and of a divine and beneficial 
influence on the minds of those who partake of 
it, thou mayest rest assured, that so far as it is 
truly so, it is through the operation of the Holy 

lost on their hearts; and whatever be the de- 

l 



QO THE BAPTISM OF CHRIST 

gree of this, more or less, thy ministry is so far, 
and no further, a baptizing ministry; so far, 
and no further, it is truly the ministry of the 
gospel, And it is thus, and only thus, that it 
pleaseth "God, through the foolishness of preach- 
ing, to save them that believe/' 1 Cor. i. 21,— 
It is very unlikely that any should "be saved 
through preaching unless thereby baptized with 
the owe saving baptism, for nothing else ever 
can save. Hence clear it is, that through true 
gospel preaching, this baptism is administered 
to them that believe-, the word preached being 
mixed with faith in them that hear it. And, no 
ministry that is not in its own nature, life and 
influence, baptizing, is in any degree the genu- 
ine ministry of the gospel.— But, thanks be un- 
to God, there is yet preserved a living, powerful 
and heart-baptizing ministry; and many are the 
living witnesses of it, and of its blessed effects. 
—And I am well confirmed, that no rightly quali- 
fied gospel minister can doubt of the baptizing in- 
fluence of right ministry. He who knows Christ, 
living, acting and speaking in him, knows that 
"which alone baptizes with the Holy Ghost and 
with fire. " I in them, and thou in me," says 
Christ to his Father, John xvii. 23. And many 
other texts declare Christ in us; and true and 
blessed experience indubitably confirms it. What 
then can be too hard for his ministers, in and 
under his influence? Paul savs, " I can do ail 
things through Christ, which strengthened me," 
Phil. iv. 13* But Christ himself puts the mat- 
ter beyond all reasonable dispute, John xiv. i2; 
and he asserts it with " a verily, verily, I say 
unto you, he that believeth on me, the works 
that I do he shall do ; and greater works 



A GOSPEL ORDINANCE. 91 

than these shall he do; because I go to my Fa- 
ther." Hence Paul says, " I have begotten you, 
through the gospel," 1 Cor. iv. 15; and speaks 
of imparting spiritual gifts, Rom. i. 11. Hence, 
on the laying on of the x4postles hands, "the 
Holy Ghost was given," Acts viii . IS. Hence, 
as Peter began to speak to the household of Cor- 
nelius, the Holy Ghost fell on them. And hence 
Christ says (in consideration that it was he who 
spake in his disciples, and his Father in him, and 
so in them) " he that receiveth you, receiveth 
me; and he that receiveth me, receiveth him 
that sent me," Mat. x. 40. On this ground Paul 
calls himself" the minister of Jesus Christ to 
the Gentiles; ministering the gospel of God, 
that the offering up of the Gentiles might be 
acceptable, being sanctified by the Holy Ghost," 
Rom. xv. IS. And verse 18 he adds, ir for I 
will not dare to speak of any of these things, which 
Christ hath not wrought by me." Well then 
might he speak of ministering the gospel, which 
is the poiver of God; seeing it was all the work 
of Christ by him, and resulted in sanctifi cation, 
by the Holy Ghost, the baptizing power of the 
gospel. Indeed the very design of the gospel 
ministry is to open people's eyes, and to turn 
them from "darkness to light, and from the pow- 
er of Satan unto God,'' Acts xxvi. 18. 

This ministry lays the axe to the root of the 
corrupt trees in men's hearts, and therein is exe- 
cuting the very work of Christ. It is truly Christ 
that does the work but he works much by in- 
struments: John was a great instrument in his 
hand : his ministry was very useful in helping to 



92 THE BAPTISM OF CHRIST 

kindle that fire which was to burn up the chaff. 
He powerfully taught the necessity of this fiery 
baptism, and of renouncing all dependence on 
being Abraham's children. This was a good 
beginning, and was a very necessary preparation 
for Christ, who had afterwards still further, and 
pressingly too, to combat and alarm that disposi- 
tion, perhaps as prevalent now as at that day ; 
and that among too many professing Christians, 
may I not say, of all denominations? I belong 
to this or that reformed and truly religious soci- 
ety ; we are in the true faith and practice of the 
Apostles. Here thousands stick in a lifeless pro- 
fession, as to themselves \ and yet imagine them- 
selves the true seed and offspring of Abraham, 
spiritually. And it is very hard removing them 
from their strong holds, or making them sensi- 
ble of the need of the axe and the fire. John's 
ministry was to such, doubtless, truly awakening. 
And then, as already observed, his dipping them* 
not partly 9 but all over in water, was a lively 
and very striking representation of the baptism 
•whereby Christ thoroughly cleanseth the floor of 
the heart. And to point out this, and to enkin- 
dle a desire to experience it, was all that out- 
ward dipping could do, save to wash away the 
outward filth of the flesh. It could do nothing 
in itself towards real remission of sins; that is 
the work of Christ, and the soul is brought to 
experience it through his baptism. Hence John 
was very careful to prevent the idea of his own 
baptism being saving. He never once speaks of 
it, that I recollect, but he adds the word water, 
to turn the mind from resting in it, as a thing in 
any wise profitable, further than as it represented 



A GOSPEL ORDINANCE. 93 

a perfect cleansing and purification by Christ's; 
and engaged them to press after it I indeed 
baptize you with water, but Christ shall baptize 
you with the Holy Ghost and fire, and thereby 
cleanse you thoroughly wit hin, as I wash, or dip 
you all over outwardly, is the import of John's 
testimony. And three times, in eight verses, 
speaking of his own baptism, he every time 
carefully adds the word water, in contradistinction 
to Christ's. First, being examined why he bap- 
tized, if he was not Christ, Elias, nor that pro- 
phet ; it seems he thought it apology enough to 
tell them, John i. 26, M I baptize with water" 
and refer them to Christ for gospel baptism, 
that is of the Holy Ghost. For outward water 
being no part of Christ's baptism, but being long 
before then in some sort practized among the 
Jews, it was no intrusion into Christ's office for 
John to baptize with it. So that this short an- 
swer of John, that he only baptized with water 
(an old practice) an outward, and comparatively 
a low thing, entirely different from Christ's bap- 
tism, and no part of it, was amply sufficient to 
exculpate John from any just imputation of 
meddling with things too high for him, or belong- 
ing to another. But further to evince how care- 
ful John was to keep up the distinction that for- 
ever exists, in the very ground and nature of 
them, between his baptism and Christ's—we 
find that in the 31st verse he again dwells on or 
repeats this important distinction, by the word 
water, " that he should be made manifest to Is- 
rael, therefore am I come baptizing with water," 
\ and no further on than the next verse but one, 
\ the 33d, he again holds up the same distinction ; 

I Q 



y± THE BAPTISM OP CHRIST 

" he that sent me to baptize with water, the 
same said unto me, upon whom thou shalt see 
the Spirit descending and remaining on him, the 
same is he which baptizeth with the Holy Ghost." 
—One would think this three-fold testimony, all 
in so short a time, might satisfy every sober 
mind, that water baptism, and that of Christy 
are entirely two distinct and separate things ; and 
more especially, as touching water, it is very 
particularly recorded that Jesus himself baptized 
uot. He might and did, with a great deal of 
wisdom and condescending goodness, as noted 
before, allow his diciples to do it, in that weak 
and early state and stage of things, before all 
the shadows could welt be laid aside, their minds 
not being then able to bear it : "I have yet ma- 
ny things to say unto you, but ye cannot bear 
them now," John xvi. 19. And as the diciples 
did, through this all-wise permission, baptize 
considerable numbers, and that upon their faith 
in and following Jesus, and becoming his disci- 
ples, it was bqt natural for the people to consi- 
der it as if Christ had done it himself. Nor is 
it at all strange therefore that " the Pharisees 
had heard that Jesus made and baptized more 
disciples than John (though Jesus himself bap* 
tized not, but his disciples'') John iv. 1, 2. 
And as what a man does by others, he is often 
called the doer of; so the people then (suppos- 
ing the disciples baptized by Christ's authority 
and commission, because they were his disci- 
ples and followers whom they so baptized) said 
he baptized; but it is clear enough that he only 
suffered it, and that in condescension; nor do I 
believe it would ever have been so carefully re- 



A GOSPEL ORDINANCE. 95 

corded that he himself baptized not, had outward 
water been any part of his baptism ; but his bafh 
tism being quite another thing, he saw it pro- 
per wholly to avoid ministering outward water 
as an ordinance; and that probably lest it 
should countenance an idea that it belonged to 
his gospel and kingdom ; and so strengthen the 
already too strong attachment of the people to 
things outward ; and to prevent this in after 
times, it was also proper that it should be ex- 
pressly recorded that " Jesus himself baptized 
not;'' and in confirmation of these sentiments it 
may be observed, that he never once on any 
occasion enjoined it on any to baptize, or be 
baptized, in water— we read particularly what he 
did, and what he ordered done, on divers particular 
occasions. Many believed on him, many he healed, 
and cast out devils : but never a word that he either 
baptized any of these, or ordered them baptized 
in water.— We read expressly, that he directed 
one to go and offer for his cleansing " the gift 
that Moses commanded, for a testimony unto 
them," Mat. viii. 4. Another he ordered to "go 
wash in the pool of Siloam," John ix. 7: but 
not an instance of any one ordered by him to be 
baptized by another in water. But had water 
baptism been his, or any part of his gospel^ it 
would have been a strange thing indeed had he 
never vouchsafed once to administer it, nor or- 
der it done on any of the multitudes that be- 
lieved on him, or out of whom he cast devils, 
or whom he healed. And even this omission 
alone, it prevailing throughout the whole history 
of his life, both before and after his resurrection, 



96 THE BAPTISM OF CHRIST 

were in my view sufficient to overthrow the 
notion of water baptism being a gospel ordi- 
nance. 

What! appoint a solemn ordinance, even a 
sacrament (as some call it) of perpetual obliga- 
tion in the church, and never once deign to ad- 
minister it, or order it administered to any indi* 
vidua!, among all the thousands who became 
his disciples ? This were strange indeed ; and to 
me is quite incredible, and inadmissible. In- 
deed among all the very pointed and remarka- 
ble prophecies concerning Christ, there is not 
one in all the Old Testament that points him 
out as the administrator of water baptism, or as 
establishing a church or kingdom accompanied 
with any such outward ordinances. The Fa- 
ther, by Isaiah, speaks of him as the Lord's Elect, 
in whom his soul delighteth; declaring, Is, xlii. 
1, " I have put my Spirit upon him"— giving 
him " for a covenant to the people, for a light 
to the Gentiles> to open blind eyes, to bring out 
the prisoners, and them that sit in darkness," 
&c. and further, " behold the former things are 
come to pass, and new things do I declare ; be- 
fore they spring forth, I tell you of them. But 
not a word, among all these new things, of his 
baptizing in outward water. His work was, to 
bring forth judgment unto truth, enlighten the 
Gentiles, bring out of prison and darkness, 
"bring the blind by a way they knew not," an 
inward spiritual way; not the way of signs, 
shadows, and outward ordinances— these were 
the old things.—" I will lead them in paths 
that they hare not known," These are in- 
ward. 






A GOSPEL ORDINANCE 97 

Again* Is. iii. 13, " behold my servant shall 
deal prudently," &c.— 15, "so shall he sprinkle 
many nations/' &c. He was indeed more truly 
wise and prudent, than to practise or esteem 
outward sprinkling or dipping as a gospel ordi- 
nance; his is a spiritual sprinkling, as explained 
£z. xxxvi. 25, '* then will I sprinkle clean wa- 
ter upon you, and ye shall be clean," The 2§th 
and 27th verses promise a new heart, and new 
spirit— the Lord's Spirit put within them. 
Such things as these did the prophets foretel— 
but not once in all their predictions, of return, 
reformation, restoration, and building the waste 
places, and the like, do they ever mention or 
hint at Christ's baptizing with water, or estab- 
lishing any such kind of shadowy institutions in 
his glorious gospel Church. Nor did Christ, 
when he came, ever once, that we read of, call 
that of water his baptism. Indeed it is never 
once so called in all the Bible, that I can find. 
And, moreover, I do not find that Christ ever 
called it by any other name than John's baptism. 
And is it not wonderful, that he should con- 
stantly, and as often as he spake of water bap- 
tism, call it John's, if it was as truly his own, as 
John's? Or how can we suppose he ordained it 
as a standing ordinance in his church, and yet 
never mentioned it once as such?— Why should 
he leave his followers, to the world's end, under 
the great difficulties and disadvantages of such 
a total silence, if he willed them to use it as his 
baptism? Was Moses more faithful in his house, 
than Christ in his? Moses was very particular 
in describing the rituals of the law, even to very 
minute circumstances : and would Christ ordain 



98 THE BAPTISM OF CHRIST 

a perpetual institution, and never once call it his 
own but a 'ways call U John's ? He knew veiy well 
that both himself, John, and others, called and 
understood water baptism to be John's. He also 
knew his own was repeatedly placed in direct 
contradistinction toit— and said to be with theHp- 
ly Ghost. So that in commissioning his disci- 
ples to administer his own baptism, there was 
no need to describe it over again ; for it had 
been so often expressly defined, and distinguish- 
ed from that of water, that he might well sup- 
pose no real disciple of his need be at a loss to 
know what he meant by the word baptizing in 
his great gospel commission— and especially af~ 
ter having so abundantly, and on so many occa- 
sions, taught them the inward and spiritual na- 
ture of his kingdom, and so repeatedly turned 
their minds from outward observations, to inward 
realities. 

But had be instituted water baptism, after all 
this, as a gospel ordinance, it would have been 
highly requisite for him to have expressed it to 
be water, in the most" particular manner — much 
more so than if his baptism had never been 
named as different from water. He might w-ell 
know his followers would be apt to conclude he 
instituted his own baptism, and not one which 
had so repeatedly been expressly distinguished 
therefrom. He might well know that those 
whose minds were, at least in degree, opened 
by his repeated endeavours to turn them from 
things outward to things inward, from signs to 
substance, would not be unlikely to understand 
his words to mean spiritually; instead of turning 



A GOSPEL ORDINANCE. 09 

back, to suppose him now at iast bringing them 
in boadage to weak and beggarly elements. 
He had comforted their soirowjul souls with a 
promise of zoning again to them in sp rt», and 
taking up his abode with ihem 9 »od thus remain- 
ing with rh m to the end ol the world.— Almost 
evepv : huijLi he had said to (hem, for some time 
past, bad te ded directly, and indeed been by 
him designed, to lead inward, and to a spiritual 
discerning and understanding of things; so that 
had he now. just before he left them, turned 
back, and in direct contradiction to the very 
nature of his gospel and kingdom, and to the 
-whole scope and tenor of his «:>wn excellent pa- 
rables and discourses, instituted an outward bap. 
tism or supper, it might surely be expected he 
would have told them expressly what he inten- 
ded— uor can I suppose he would by any means 
have omitted it.— I am so well assured of the 
spirituality of the gospel, and of Christ's doc- 
trines and discourses, that I cannot entertain 
the least idea, but that had he established out- 
ward signs, he would have very explicitly declared 
them to be outward.— Others may think other- 
wise. But though L have great charity and 
good-will for many who adhere to those signs, I 
cannot but think, that were they come to have a 
full view of the purity of the gospel state, and 
a clear understanding of the drift and design of 
Christ's many hints, intimations, and heavenly 
communications to his disciples, they must see 
tfre total abolition of all the mere rituals, both 
of John and of Moses. 

It is often urged, that Christ's disciples bap- 
tized in water, 1 conceive this no more per- 



100 THE BAPTISM OF CHRIST 

petuates water baptism, than their circumcising, 
purifying, shaving, vows, anointing the sick 
with oil, abstaining from blood and from things 
strangled, perpetuate these things in the church, 
— These two last were expressly enjoined by 
the elders, even upon the Gentiles, and that af- 
ter deliberate consideration and debate, at the 
time of the great Council at Jerusalem, Acts 
15, though at the same time, through assistance 
of the Holy Ghost, they decreed against circum- 
cising the Gentiles, and considered circumcision 
as an uneasy yoke; yet in the beginning of the 
very next chapter, we read that Paul, though 
he and Timothy had these very decrees to deli** 
ver, to be kept as they passed through the cities, 
even at such a juncture as this, he acted so 
greatly in condescension to the weakness of the 
Jews, that he circumcised Timothy, because of 
them ; and after he had passed on, and they had 
delivered said decrees, on his return again to 
Jerusalem, all the elders, with James (who 
had pointedly decided against circumcision in 
regard to the Gentiles) told Paul that many thou- 
sands of the Jews believed ; that they were 
zealous of circumcision and the law of Moses, and 
advised him to purify himself, and be at charges, 
&c. with four men that had a vow ; that so those 
over zealous Jews might see he kept the law, and 
walked orderly, Acts xxi. 20—24. And yet ir> 
the next verse they say , ** as touching the Gen- 
tiles which believe, we have written and conclu- 
ded that they observe no such thing," &c. So 
we read, 26, " then Paul took the men, and the 
next day purifying himself with them, entered 
into the temple, to signify the accomplishment 



A aOSJPEL ORDINANCE. 10J. 

of the days of purification, until that an offer- 
ing should be offered for every one of them." 
So very great was the condescension of the pri- 
mitive Apostles and elders to the weak state of 
the people in those early times.— To the weak, 
Paul says he became weak, yea that he was 
made all things to all men, that he might save 
some, 1 Cor. ix. Q2; and this he expressly de- 
clares he did for the gospel's sake, verse 23— Yea, 
further he says expressly, he caught them with 
guile, 2 Cor. xii. 16. This kind of condescen- 
ding guile they doubtless thought necessary ia 
those times of weakness and zeal for ordinances. 
Paul's knowledge of Christ was by revelation, and 
so he saw clearly beyond those outside things, 
and knew that neither they, nor water baptism, 
could possibly belong to the gospel. Hence, 
though on the same principle of condescension 
he baptized a few, he thanked God it was so 
very few ; and declared he was not sent com- 
misioned to do it, 1 Cor. i. 17. Had he not 
known it was not Christ's baptism, nor within 
the great commission, he would not have dared 
to affront his Lord, by thanking him that he had 
so almost totally neglected his great gospel ordi~ 
nance.— Paul's commission to the Gentiles, Acts 
xxvi. 18, is expressly " to open their eyes, and to 
turn them from darkness to light, and from the 
power of Satan unto God, that they may receive 
forgiveness of sins, and inheritance among them 
which are sanctified, by faith that is in me" 
This is as full, and contains the very sum and 
essence of the general commission, Mat. xxviii, 
19. &c. and Mark xvi. only that it seems confi* 3 
Tied to the Gentiles, 

K 



THE BAPTISM OF CHRIST 

The general commission is, to teach all na- 
tions, baptizing them into the name, &c. and 
declares that he that believeth, and is so bapti- 
zed, shall be saved.~Paul's commission was to 
open the eyes of the Gentiles and turn them 
from darkness to the light, and from the power 
of Satan to God. And if any can doubt 
whether this is the same baptizing ministry of 
the gospel, mentioned in the more general com- 
mission, let the concluding words of Paul's 
commission be duly weighed, " that they may 
receive forgiveness of sins, and inheritance 
among them which are sanctified, by faith that 
is in me."— Here they were not only to receive 
forgiveness of sins, but the same inheritance 
with all the other sanctified, and that through 
the same faith ; for thus believing, they were 
baptized through the powerful ministry of the 
Apostle, which was in the evidence and demon- 
stration of the Spirit, &c. into the life, power, 
and virtue of the same eternal name: they were 
turned truly unto God ; and thus truly believing, 
and being livingly and sanctifyingly baptized 
into the same holy name, and into the same hea- 
venly inheritance, and therein abiding the pro- 
mise that they shall be saved, was equally in 
force to them, as to others so believing and be- 
;ng so baptized : that if there is any essential 
difference in these two commissions, as to what 
was to be done by those sent forth in the execu- 
tion of them, I have not yet discovered it, ex- 
cept in Paul's limitation to the Gentiles, and I 
have not the least doubt, but that Paul did, in 
the execution of this commission, as truly bap- 
tize into the name of the Father, Son, and Ho- 



A GOSPEL ORDINANCE, 103 

Iy Ghost, as ever an Apostle of Christ did, un- 
der the general commission; yea, did adminis- 
ter the very same baptism therein enjoined, that 
is Christ's and not John's. I am full in the 
faith, that Paul well knew the general commis- 
sion contained no precept for water baptism. 
He knew too well the nature and spirituality of 
Christ's kingdom, to suppose it did— and there- 
fore doing what he did, at baptizing with wa- 
ter, in mere condescension, he might as well, 
when he saw the abuse made of it, thank God 
that he had done no more— as he might that he 
bad circumcised no more; for as neither circum- 
cision nor uncircumcision, simply, is any thing 
in this kingdom ; so neither is baptism nor non- 
baptism in water, simply, any thing at all there- 
in—but the new creature: and this is all in all 
in this spiritual kingdom. 

Some may think I make very bold with gos- 
pel ordinances, as they call them; but although 
I feel tenderness towards many who think them 
such, I am at no loss in pronouncing them no 
real parts of the gospel. And if they had been, 
why did not the great Council at Jerusalem, 
when it seemed good to the Holy Ghost and to 
them to lay upon the Gentiles no greater bur^ 
then than the few things they then named, men- 
tion water baptism, and the bread and wine, as 
things necessary to be punctually observed? Paul 
was in that Council ; and he knew water baptism 

as designed that Christ H might be made mani- 
fest to Israel"— and did not wish the Gentiles bur- 

ened with it, any more than with circumci- 
n. He and others, as occasion, might seem 



104 THB 3A1M1SM OF CliKlbi 



to require, in becoming all things to ail men, 
in those early times of weakness and misguided 
zeal for externals, might condescend to baptize 
ehther a Jew or a Gentile: but neither the! 
one nor the other could any more be brought 
under this sign, as a gospel ordinance, than un- 
der the many signs and symbols of the Mosaic 
law. I could go through every instance record- 
ed in Scripture, where it was used by the Apos- 
tles, and I think clearly evince, that in no one 
case it was used, as strictly pertaining to the 
kingdom of the Messiah, nor under or according 
to his great gospel commission: but so much of 
this kind has been done by others, as Del!, Bar- 
clay, Penn, Pike, Claridge, Forster, Phipps, 
Fothergill, &c. that I think it not necessary to 
be so particular; firmly believing, that when 
men lay aside all preconceived opinions, and 
look fully and fairly into the nature and design 
of the gospel, in the true light and life of it, 
they must unavoidably see all these " old things 
done away ;" and perceive how earnest Paul in 
particular was, to prevent the believers from 
degenerating into an attachment to and reliance 
on things outward. Read the whole epistle to 
the Galatians ; it abounds with his care on this 
account. And if we go to the bottom of things, 
we shall find the same need of pressing forward 
to the disuse of water baptism, as of other ce- 
remonials. It is as mere a ceremony, as mere- 
ly figurative, as was circumcision, or any of the 
divers washings; has no more in its nature or 
effects to support its continuance ; and is no 
more perpetuated among the precepts and in** 
junctions of Jesus, 






A GOSPEL ORDINANCE 105 

1 

CHAPTER V. 



Remarks on several passages in " A plain Account of 
the Ordinance of Baptism" (as the Author calls it.) He 
is or was a sensible writer ; but striving to unite old 
shadows with the gospel, he, like all who attempt it, 
blunders. Christ takes the lambs in his bosom, and 
bears with much weakness. The vail is done away in 
Christ. He is the end of all things. His are not sub- 
ject to ordinances, in things that perish with the using. 
If all waited God's sending, water baptism, &c. would 
cease, and preaching w r ould all be in baptizing efficacy. 
The non-experience of this, a cause of doubt in many, 
whether gospel ministry is baptizing. Christ's minis- 
ters not always ready, but minister the Spirit to others, 
as it is given them. The words " into the name of the 
Father," &c. not a form to use in so low an act as thar 
of water baptism. Hence never once so used by the 
Primitives ; but doubtless would have been, had water 
been the baptism of the commission. Peter's com- 
manding baptism at Cornelius', no more perpetuates it, 
than Paul's baptizing Crispus and Gaius, though not 
sent to do it; nor any more than the use of circumci- 
sion, purifying, anointing w 7 ith oil, &,c. perpetuate them. 
The name is the virtue, power, &c. Christ Lord of the 
Sabbath-day — and of all figurative institutions. Made 
under the law, to redeem those under it. Then John 
was under it, so his baptism ended. It was in some 
sort used under the law T , long before John. Old rituals 
not to be incorporated into Christ's pure religion and 
worship. His talk with the woman of Samaria, and 
with John's disciples, import this. His fast is in- 
ward. 

IT is remarkable how strongly the advocates 
for dipping or plunging insist,. in their argu* 
meats against the Paedo-Baptists, or such as 
sprinkle infants, upon a plain, full and express 

K 2 




106 THE BAPTISM OF CIIRISJT 

command. This I think they pretty generally 
maintain to be necessary. The Author of " A 
plain Account of the Ordinance of Baptism," as 
he calls it, and who seems to be as sensible a 
writer as almost any I have read in defence of wa- 
ter baptism by immersion, maintains these pro- 
positions, page 4, Bost. edit. 

" I. The receiving of baptism is not a duty 
of itself, or a duty apparent to us from the na- 
ture of things ; but a duty made such to Chris- 
tians by the positive institution of Jesus Christ. 

" II. All positive duties, or duties made such 
by institution alone, depend entirely upon the 
will and declaration of the person who institutes 
or ordains them, with respect to the real design 
and end of them rand consequently to the due 
manner of performing them, 

" III. It is plain, therefore, that the nature, 
the design, and the due mannefvpf receiving 
baptism, must of necessity depend upon what 
Jesus Christ, who instituted it, hath declared 
about it." 

On which I would remark, that if the nature, 
end and design, with the due manner of admin- 
zslring and receiving Christ's baptism, must de- 
pend entirely upon what he himself hath decla- 
red about it, I think it is plain, that the nature 
of it is altogether inward and spiritual. He ne- 
ver once calls outward baptism with water his; 
neyer once declares any such thing about his, as 
hat elementary water or any other outward 



A GOSPEL ORDINANCE. 107 

thing belongs to it; but distinguishing^? own 
from that of water, says plainly, " John truly 
baptized with water, but ye shall be baptized 
with the Holy Ghost," Acts i. 5. 

And as to the manner of its administration, he 
has not declared one word about its being by 
dipping in outward water. On the contrary, 
what he does expressly declare as to its adminis- 
tration by his Apostles, shows it to be by and 
through the efficacy of their powerful|go^/?e/ min* 
istry. They were to teach, baptizing: and that 
not into water ; but " into the name of the Fa- 
ther, and of the Son, and of the Holy Ghost." 
And even this very author, in reciting this pas- 
sage, this great commission, both affirms it to 
be €€ the first account of baptism as a Christian 
institution; and renders it, u into the name," &c. 
p. 39. Now if, as he asserts, this is " the first 
account of baptism, as a Christian institution," 
and if this is so very different from that which 
was in water, that is into the eternal name, how 
could he add water to this institution, and yet 
repeatedly maintain the absolute necessity of a 
plain and express declaration from Christ him- 
self, both as to the nature, end and design, and 
also the due manner of performing and receiving 
Christian baptism? This he urges again and 
again. See page 45. " It cannot be doubted 
Jesus Christ sufficiently declared to his first and 
immediate followers, the whole of what he de- 
signed should be understood by or implied in 
this duty; for this being a positive institution, 
depending entirely upon his will, and not design- 
ed to contain any thing in it but what he himself 



103 thje baptism of ciiiust 

should please to affix to it, it must follow, that he 
declared his mind about it fully and plainly ; be- 
cause, otherwise, he must be supposed to insti- 
tute a duty of which no one could have any wo- 
tion without his institution, and at the same \ ime 
not to instruct his followers sufficiently what that 
duty was to be." If this is good reasoning a- 
gainst sprinkling infants why not as good against 
dipping adults in material water, since Christ 
never once mentions either as belonging to his 
baptism ? And yet this sensible author will not 
allow any thing at all in it, or to be understood, 
or even implied in it, but what Christ fully and 
plainly declared his mind about : and then que- 
ries, " where has Jesus Christ declared his mi nd, 
and declared it fully and plainly , that infants are 
to receive Christian baptism?" Now, serious 
reader, let us just vary the terms of this question, 
and ask, " where has Jesus Christ declared his 
mindfully and plainly — nay, where has he de- 
clared it at all, that adults are to be baptized in 
water ? or where has he ever declared material 
water to pertain to his baptism?" I believe the 
text where he has declared this is not in the 
Bible, any more than the other : and also that 
dipping adults outwardly, is no more the baptism 
Christ ordamed. than sprinkling infants : and 
that the foregoing reasoning is as substantially 
conclusive in one case, as the other. 

But he goes on, and asks, " is not our Savi- 
our's commission far from declaring fully and 
plainly in favour of children's baptism, perfectly 
silent on this head ?" And I ask, is it not as perm 
fectly silent about water? But he further asks* 



A GOSPEL ORDINANCE. 109 

14 does it say any more than this, make disciples, 
converts, believers, amongst all nations, and bap- 
tize them ?" Here I answer, yes ; it is not only 
perfectly silent as to water, as not at all intend- 
ed therein ; it expressly enjoins into what they 
are to be baptized, the name of the Father, &c. 
But had it said no more than make disciples, bap- 
tizing them, he who presumes to add water, adds 
that which Christ has no-where enjoined ; but 
has emphatically distinguished from his baptism. 
And he who separates baptizing from teaching, 
in this commission, and represents the baptism 
here enjoined, as enjoined to be otherwise ad- 
ministered than by the baptizing ministry of the 
gospel, puts asunder what Christ here plainly 
joined together. 

Page 41, 42, he says, t: when therefore our 
blessed Saviour, after his resurrection, instituted 
his sacrament of baptism, if infants were to be 
received to it, it cannot be doubted that he him- 
self sufficiently declared this to his first and im- 
mediate followers, which sufficient and only au- 
thentic declaration must appear in some passage 
of the New Testament. " There seems* (says 
he) "the greatest reason to expect some express 
declaration on this head, because otherwise men 
who had hitherto been used to exclude infants, 
and to look upon them no way concerned in the 
ordinance of baptism, would be likely still to pass 
them by, and not think of them as coming with- 
in the reach of their fresh commission. Men 
who, during John's ministry, had already baptiz^ 
ed an infinite multitude of the adult only amongst 
the Jews, would naturally conclude, on their 



110 THE BAPTISM OF CHRIST 

being sent forth to practise the same rite among 
the Gentiles, that with them also the adult only 
were proper subjects, unless there appeared 
something upon the face of their commission to 
teach them otherwise." Now does not this hold 
altogether as forcibly against immersion in water f 
Let us read the argument thus: when our Sa- 
viour, after his resurrection, commissionated his 
disciples to administer his one saving baptism, if 
outward water belonged to it, it cannot be doubt- 
ed thatAe himself sufficiently declared this to his 
first and immediate followers; which sufficient 
and only authentic declaration must appear in 
some passage of the New Testament. There 
seems the greatest reason to expect some express 
declaration on this head; because, otherwise, 
men who had hitherto been used to hear water 
baptism called John's, and pointedly distinguish- 
ed from Christ's, and Christ's expressly declared 
to be quite another thing, the Holy Ghost and 
fire, in which it were very absurd to suppose 
ma;erial water to have any part, might be very 
likely still to reject water, as not at all within the 
meaning of a commission confined wholly to the 
one saving baptism and ministry of the gospel, 
which was to continue to the end of the world, 
and which could not be administered without 
the immediate presence and help of Christ in 
spirit ; and therefore required their waiting at 
Jerusalem, till they were "endued with power 
from on high," before they could execute the 
commission. 

Men who, during John's ministry, had bap- 
tized many of the Jews into his watery baptism, 



A GOSPEL ORDINANCE. Ill 

and had considered it only as his, and as pre- 
paring the way for Christ's, might very naturally, 
on being sent to baptize the Gentiles with Christ's 
baptism, and, for qualification, promised his di- 
vine presence, or the endowment of" power from 
on high," conclude that water baptism was still 
bat Johns, and required no mure power from 
above to administer it now than before ; but that 
Christ's, being, as they had ever been taught, 
entirely a different baptism, required quite dif- 
ferent qualifications to administer it; and which, 
accordingly, they were promised to receive, and 
directed to wait for, before they went forth, or 
indeed could possibly go forth, in this commiss- 
ion. All this, the very nature of Christ's bap- 
tism, the manner and terms of the commission, 
and the qualifications expressly pointed out there- 
in, as necessary to its execution, might naturally 
lead them to conclude, unless there had also 
something appeared upon the face of their com- 
mission to teach them otherwise, and turn their 
minds from Christ's to John's baptism ; which 
yet, in itself, were, in such a commission, un- 
accountably absurd. But prejudice has such a 
powerful influence, that many texts are read and 
quoted in support of elementary water, which 
speak only of the spiritual water of the word. 
I even admire at the misapplication of a con- 
siderable number, in this way, by the author 
now mentioned; and perhaps I may, before I 
have done, point some of them out; though I 
aim not at controversy, but the advancement of 
all, beyond signs and shadows, to the life and 
substance. And this I think will be the case 
with such as fully adhere to the best part of the 



112 THE BAPTISM OP CHRIST 

sentiments contained in their best writings ; as 
for instance, the foregoing in the present author's 
account. 

And again, p. 46, "a limited commission 
amounts to a prohibition of the things not there- 
in contained." This he doubtless thought, and 
doubtless many of his readers still think, con- 
clusive against infant sprinkling. I think it as 
much so against outward immersion. The com- 
mission is as much limited in one case as the 
other, and as much "amounts to a prohibition " 
Let then this sentiment be admitted in its full 
force and latitude, and it will lead to the un~ 
shadowy dispensation of gospel realities, to the 
baptism that now saves us. But instead of this, 
too many are acting as he says the Romanist 
does, about infallibility, p. 71. " Thus" (says 
he) "the Romanist, in an affair whose nature 
admits of none but positive evidence, endeavours 
to make up the want of it by inference, and rea- 
soning from fitness. Such an institution there 
was under the Old Testament, therefore it re- 
mains under the Neic" And do not both Paedo 
and Antipsedo-Baptists endeavour to make out 
water tobe Christ's baptism,which is wholly want- 
ing in the words of his commission, and wholly 
repugnant to the nature and design of his bap- 
tism, by inference? And is it not urged upon us 
by them, from what was under a former dispen- 
sation too, and that a decreasing one^ and de- 
signed to terminate, and be fulfilled in Christ ? 
whose gospel and baptism is the power of God 
unto salvation to true believers ?— P. 61, he speaks 
of sureties for infants, as entirely a supplement. 
I say the same of water. It is entirely a supple?ne?it , 



A GOSPEL ORDINANCE, 113 

that men strive hard to add to the gospel,-— But 
in the matter of an instituted duty, he maintains 
"no one can be a judge but the institutor him* 
self of what he designed should be contained in 
it, and because, supposing him not to have spoken 
his mind plainly about it, it is impossible that 
any other person (to whom the institutor him* 
self never revealed his design) should make tip 
that defect : all that is added, therefore (says he) 
" to Christ's institution as a necessary part of it, 
ought to be esteemed only as the invention of 
those who add it: and the more there is added 
(let it be done with never so much solemnity, and 
never so great pretences to authority) the less 
there is remaining of the simplicity of the instil 
tutlon,as Christ himself left it," p. 61. 

What pity it is, reader, that men who can ar- 
gue so closely against human inferences t addi- 
tions, supplements and inventions, do not so feel 
the force of their own arguments, as to leave all 
additions, and come home to the naked simpli- 
city of Christ's institutions, as he himself has left 
them to us.— But he goes on saying, " I am the 
more solicitous to observe this, and to impress it 
upon the minds of Christians, because it is the 
only thing that can either prevent or cure the 
mistakes of many sincere Christians upon this 
subject."* He says, p. 54, "the people called 

* And yet, after all his solicitude to observe ^tidi impress 
these sentiments, he has himself, throughout his per- 
formance, mistakenly kept up, and endeavoured to main- 
tain, the addition and supplement of an outward sign (for 
he repeatedly calls it a sign himself) to the institution of 
an important and soul-saving ordinance of the gospel. — 
So hard is it " either to prevent or cure the mistakes of 
manv sincere Christians upon this subject. ,, 

L 



114 THE BAPTISM OF CHRIST 

Quakers are of opinion, that the baptism of the 
Spirit is the alone Christian baptism, and the bap- 
tism of water belonged only to the dispensation 
of John. But in the case of Cornelius we have 
an instance under the Christian dispensation, and 
upon the call ef the Gentiles to the faith of the 
gospel, wherein it appears the Apostle Peter is 
so far from concluding the baptism of the Spirit 
renders that of water unnecessary, that he infers 
directly the contrary, viz. no man ought to be 
against their baptism in water, because they had, 
previoualy, received the baptism of the Holy 
Ghost. Then baptism with the Holy Ghost was 
the proof and reason of their right to the bap- 
tism of water. 

This argument should be well examined; no 
doubt it weighs much with many, and seems to 
them unanswerable : but to me there is some- 
thing in it which tends directly to the confirma- 
tion of the Quakers' doctrine, and the overthrow 
of his own. The Quaker says, f the baptism 
of the Spirit is the alone Christian baptism, and 
the baptism of water belonged only to the dis- 
pensation of John.' 9 But this author throughout 
his " plain account," insists on immersion in water, 
as the baptism of Christ. Now there is but 
"one Lord, one faith, and one baptism," be- 
longing to the Christian dispensation— but here 
this author, three times, mentions expressly both 
the baptism of the Spirit, or Holy Ghost, and 
the baptism of water, as distinct things, as two 
baptisms, and urges them, being both used in 
the case of Cornelius, as proof that water bap'* 
tism belongs to the gospel.— Will he say, Christ 



A GOSPEL ORDINANCE. 115 

instituted two baptisms? If not, as here where 
two are mentioned, iJ is plain one only of them was 
Christ's. If Chmt's is but one and that one be 
that of the Holy Ghost, then that with water is 
not Christ's, but, as the Quaker says, was John's. 
On the other hand, if Christ's is but one, and 
that one be immersion in elementary water, then 
that of the Holy Ghost is not Christ's.— So that 
this instance, instead ot proving water baptism 
to be Christ's, proves quite the contrary ; and 
powerfully confirms the Quakers' doctrine, that 
it was only John's, and was continued through 
condescension to the weakness of many in that 
early state of things in the Christian church, 
And as it was administered to some before, and 
to others after they received Christ's baptism of 
the Holy Ghost, 1 think nothing can be gather- 
ed from this instance in support of the light, the 
divine right, as he elsewhere calls it, of outward 
immersion under the gospel, unless it be granted 
that such as received immersion before the bap- 
tism of the Spirit, had no right to it ; the which 
to grant, is at once giving up several of the sup* 
posed strong holds in favour of water. 

Indeed whoever attempts to prove signs and 
shadows parts of the gospel, will ever meet with 
insurmountable difficulties: hence we find many 
attendant on every attempt (however ingenious- 
ly executed) to dignify water baptism to the de- 
gree of an ordinance of Jesus— But when we 
once come to the genuine simplicity of the gos* 
pel, these difficulties vanish ; and nothing seems 
more natural and easy, nothing more consonant 
to plain scripture, and the necessity of occa* 



116 THE BAPTISM OF CHRIST 

bions, than these frequent condescensions, in times 
of weakness, and therein those diverse continu- 
ations of things, in point of obligation, ceased 
which are recorded in the New Testament— 
Indeed this very condescension is an eminent 
display both of the wisdom and compassionate 
goodness of our Saviour.— It exhibits him equal 
to all states and conditions, " touched with a 
feeling of our infirmities," commiserating our 
weakness, taking the lambs in his bosom, and 
gently leading those that are with young;" feed- 
ing them with food they could bear, milk before 
strong meat; and indulging them with signs, 
till they could see the all sufficiency of the sub* 
stance, to which all the signs pointed—" there 
is a time to every purpose;"— and, says Christ 
"if I have told you earthly things, and ye be- 
lieve not, how shall ye believe if I tell you of 
heavenly things?" John iii. IS. He knew what 
was in man, knew all his attachments and weak- 
nesses, and graciously stooped to the lowest, 
darkest and most literal state of sincere seekers; 
waiting patiently their gradual advancement to 
a state of pure spiritual worship, void of "all 
old things," of every sign and symbol.— And I 
have a full persuasion and belief, that such is 
his condescending goodness and forbearance, in 
our days, towards great numbers of sincere- 
hearted disciples, w r ho are still, even in reading 
the New Testament, so far under the vail as not 
to perceive the abolition of certain ceremonials, 
which never did, and in the nature of things 
never cduld belong to the gospel : and the tra« 
vail and prayer of my soul is, that they may 
not, as too many certainly and sorrowfully d% 



A GOSPEL ORDINANCE. 117 

to their great hindrance in the true Christian 
progress, settle down, and stick in these things ; 
but may pass forward into the mystery of Christ, 
till they experience the vail entirely done away 
in him.— The vail is done away in Christ.— This 
is the joyful experience of such as are livingly 
in him the life, the substance, the Lord from hea- 
ven, the quickening spirit, the light of men, and in- 
ward hope of glory : but a mere profession of 
Christ can never do away the tw7.— ■' The cover- 
ing is spread over the face of all nations"— and 
is as thick, and dark, over the minds of nominal 
Christians, yea, thousands who are high in pro- 
fession of Christ, and zealous in exterior per- 
formances, as it is over any persons whatever, or 
ever was over the Jews in reading Moses.-— And 
though the God of all grace is pleased to permit 
many upright-hearted men and women to re- 
main so under the vail as still to use and plead 
for these exteriors j yea, some who are in a de- 
gree preachers of the gospel; yet, blessed be 
his holy name, he is not without, but he has 
raised up and preserved many living witnesses, 
from time to time, to the pure spirituality of 
his gospel kingdom, who are truly of the 
inward heart circumcision, which worship God 
in the spirit, and rejoice in Christ Jesus, and 
have no confidence in the flesh,"— Phil. iii. 3. 
These dare not confide in, touch, taste, handle, 
or become subject to ordinances, in these things, 
which perish with the using, Col. ii. 20, 2\, 22. 

Many such there are, even in our day, who 
can truly " thank God," that he has shewn them 

L 2 



IIS THE BAPTISM OF CHRISi 

clearly the emptiness and abrogation of all these 
things, and can truly declare, with Paul, touch- 
ing water baptism, that " God sent them not to 
baptize, but to preach the gospel." And it is be- 
lieved, that if the preachers of our day were all 
to wait till God sent them to baptize in water, 
or not to run without his commission and send- 
ing, we should soon see a total cessation of the 
practice, and no real loss to Christianity neither. 
Indeed, if they were all to wait his sending, be- 
fore and until they commence preachers, there 
would doubtless be abundantly less of that teach- 
ing which is not baptizing. And is it not highly 
probable, that one great reason why many under 
such teaching, cannot believe the gospel minis- 
try is truly according to the gospel commission, 
*' teach, baptizing,"— in their non-experience of 
the power and efficacy of the pure living minis- 
try of the gospel, which is always in the power 
of Gad^jmd is more or less to the salvation of 
them that believe? But where there is a living 
ministry in purity preserved, and where the 
living word, thus livingly preached, is mixed 
with true faith (which is ever of the operation of 
God) in them that hear it; these can set to their 
seal, that such do really " minister to them the 
Spirit;' See Gal. iii. 5, " he therefore that minis- 
tereth to you the Spirit." Here " the excellen- 
cy of the power is of God," even though we 
have this treasure in earthen vessels," 2 Cor. iv, 
7.— Though it is men s that out of this good 
treasure of the heart bring forth excellent things, 
"minister the Spirit," impart spiritual gifts, and 
actually baptize into the life, and spirit, name 
and power, of the Father, &c— - yea, beget souls> 



A GOSPEL ORDINANCE. li& 

to God ; as Paul says, u I have begottea you 
through the gospel," 1 Cor. iv. 15; yet the in- 
struments have no sufficiency of themselves;—* 
their" sufficiency is of God," who maketh them 
able ministers of the New Testament, " not of 
the letter , but of the Spirit," 2 Cor. iii. 5, 6.— 
Hence Paul said, he would "know not the 
speech of them which are puffed up, but the 
power. For the kingdom of God is not in word, 
but in power? t Cor. iv. 12. 20. Were all to 
keep strictly to this life and power of the king- 
dom, these signs would cease forever ; and we 
should have no other ministry, but the pure bap- 
tizing ministry of the gospel.— And here ari- 
seth the necessity of waiting upon the Lord, 
for the renewal of strength and qualification 
for all gospel ministry; that so the power may 
indeed be of God ; as the Apostles waited to be 
" endued with power from on high." — And 
those who so wait, and dare not run of them- 
selves, oi preach in their own time, or at one 
time, because they have at another, they follow 
the Great Shepherd, learn his experience, and 
are led in his footsteps :— their hour is not always; 
—it frequently is not yet come, as was the case 
with him : but great is their advantage, by this 
experience and limitation ; for when it does come, 
it comes with power; and they know the life 
and meaning of Christ's words, John xx. 21, 
" as my Father hath sent me, even so send I 
you." And surely he was sent of the Father, 
to baptize with the Holy Ghost, and did do it, 
and that even in preaching the gospel to the 
meek. And as he was anointed for this service by 
the Spirit of the Lord, that was upon him, as 



120 THE BAPTISM OF CHRISX 

before noticed, in order that his ministers might 
be qualified for the like service, and be sent in 
like manner as he was ; immediately " when he 
had said this he breathed on them, and saith 
unto them, receive ye the Holy Ghost," v. 22 ; 
and thus qualified by the same anointing, and 
sent forth in the same service, they were enabled 
to work the same works, according to his promise, 
John xiv. 12 " verily, verily" (mark the cer- 
tainty of it) " I say unto you, he that believeth 
on me the works that I do, shall he do also; 
and greater works than these shall he do ; be- 
cause I go unto my Father."— But why because 
he went to the Father ? Because he would then 
pray the Father, and the Comforter, the Spirit 
of truth, should be sent to abide with them for- 
ever, to lead and guide them into all truth, a nd 
qualify them to work the works of God. 

Paul exhorts Timothy, " that good thing 
which was committed unto thee, keep by the 
Holy Ghost, which dwellethin us," 2 Tim. i 14. 
And was not this good thing truly, as Paul calls 
it, " the gift of God ?" and yet was it not in Ti- 
mothy by the putting on of Paul's hands? 2 
Tim. i. 6. Thus we see, as in other instances, 
" through laying on of the Apostles' hands, the 
Holy Ghost was given," Acts viii. 18, and why 
not as easily by their preaching? It is evident, 
that it was given by their preaching, which was 
in the divine power, as well as by the laying on 
of hands, in the same power, and that too in 
this very instance, the case of Timothy; for, 
says Paul to him, " neglect not the gift that is 



A GOSPEL ORDINANCE, 121. 

in thee, which was given by Prophecy , with the 
laying on of the hands of the Presbytery," 1 
Tim. iv. 14. 

Here Paul declares this gift of God was given 
by prophecy, as well as by laying on hands. 
And what is prophecy? It is preaching the gos- 
pel; for " he that prophecieth," (says Paul) 
" speaketh unto men to edification, and exhorta- 
tion and comfort," 1 Cor. xiv. 3. Great edification 
andcomfort indeed attend such truly gospel pro* 
phecyingand teaching, when thereby he that thus 
speaketh unto men, " ministreth unto them 
the Spirit," the gift of God, that is thus given 
to them, as a good thing indeed, and which, 
after they received it they cannot keep it, " but 
by the Holy Ghost that is in them."— .It is the 
Spirit that first quickeneth: and as these quick- 
en ings are attended to, an increasing with the 
increase of God is happily experienced; even 
" Grace for" (the faithful improvement of) 
"grace" And after all improvements and com- 
munications of grace, or the Holy Ghost, it is 
still this alone that can enable us to keep this 
precious treasure which we have thus gracious- 
ly received from God ; being given to us, of 
him, in our earthen vessels. It is neither speak- 
ing, nor laying on of hands, in a formal man- 
ner, that can convey divine influence to the 
soul, or qualify for divine service. The power 
is only of God. And he that is not immediately 
impowered of God, has nothing more to do, eL 
ther with preaching or laying on hands, than Sz- 
mon the Sorcerer, who would have bought with 
money the privilege of communicating the Holy 



lfg THE BAPTISM OF CHRIST 

Ghost, that he might trade with it, as I con- 
clude, and make money by the business. 

It is probable the sign of laying on of hands 
was, in that weak and early state of the church, 
or of many young converts, made use of as a 
confirmation ; thereby strengthening their faith 
in the truth of the gospel, and in the power at- 
tending the Apostles ; but it is neither needful 
where the gospel is generally established, nor, 
out of the life, any more availing than the bra- 
zen serpent was to Israel, after its real use was 
ceased, and they were become ensnared by an 
idolatrous attachment to it, and dependence on 
it. The minds of men, not single to divine 
light, are ever liable to mistake the real use and 
design of such things ; to continue them out of 
all proper season, and rely too much upon them. 
Hence the continuation of w r ater baptism, 
bread and wine, laying on of han> % &c. among 
Christians, even to this day; as 9f i> A 9 $ lifeless 
looking to that mere piece of brass, for several 
hundred years formerly, and long after its real 
use was over, and when no good was derived 
from their formal looking to it. 

Ananias was sent to Paul expressly, Acts ix. 
J7, that he might "be filled with the Holy 
Ghost." Then surely he instrumentally dispen- 
sed or ministered it to him, or (which is the 
same thing) baptized him with it. 

Some contend against baptizing spiritually by 
teaching in the power ol the gospel, and urge 
that the gift of tongues always attended the 



A GOSPEL ORDINANCE. 123 

baptism of the Holy Ghost. If so, who have 
this baptism in our day ? Will it be granted 
that none are now baptized with the baptism of 
Christ ? Then the saints now receive none but 
Johns. But there are divers instances in the 
New Testament of persons baptized with the 
Holy Ghost, where not a word is said of their 
speaking with tongues, as the attentive reader 
may see for himself. 

Peter, in relating his visit to Cornelius, men- 
tions the angel's saying to him, to wit, that he 
(Peter) should tell him words whereby he and his 
house should be saved. This shows his words 
would be with baptizing efficacy; that he would 
as he certainly did, baptize them with the Holy 
Ghost : he taught baptizingly, according to com- 
mission : and he himself evidently considers that 
baptism with the Holy Ghost, which they re- 
ceived throu gjfeys teaching, as an exact accom- 
plishment io^jp^his saying of the angel, and 
of our Lord's promise in regard to the baptism of 
the Holy Ghost. Do, kind reader, examine the 
passage for thyself, Acts xi. where the angel, 
speaking of Peter, says to Cornelius, verse 14, 
"who shall tell thee words, whereby thou and 
all thy house shall be saved' 9 In the very next 
sentence, to shew how exactly this was verified, 
Peter says, verse 15, "and as I began to speak, 
the Holy Ghost fell on them, as on us at the be- 
girding/ Here he plainly connects their re- 
ception of the Holy Ghost, through his ministry, 
with the saying of the angel, that he should tell 
them -words, by which they should be saved. 
Indeed, how could he possibly tell them words 



124 THE BAPTISM OF CHRIST 

by which they should be saved, unless baptizing 
influence attended his words? Nothing ever 
saves the soul, without the baptism of the Holy 
Ghost. Had I heard the angel tell Cornelius, 
that Peter would tell him words by which he 
should be saved, I think it would to me have 
been sufficient evidence that Peter's words should 
be with baptizing power. And this I think might 
be depended on; seeing nothing saves short of 
" the washing of regeneration, and renewing of 
the Holy Ghost" And on this ground we might 
take it for certain, from this saying of the angel, 
that Peter's powerful teaching was to prove bap- 
tizing to Cornelius and his houshold, whether 
Christ had ever verbally commissioned him and 
the other Apostles to teach baptizingly or not ; 
and whether Peter had ever related that he did 
so or not. But seeing Christ did so commis- 
sionate them, and seeing the angel did declare, 
that Peter should deliver words by which men 
should be saved; and seeing none can be saved 
without the one only saving and spiritual bap- 
tism ; and seeing they received iA»,as Peter be- 
gan to speak, the Holy Ghost then falling on 
them ; and seeing Peter himself evidently con- 
sidered its so falling on them as the baptism of 
the Holy Ghost; and immediately, in the very 
next words, applied our Lord's promise to what 
then took place, through his ministry, saying, 
verse 16, " then remembered I the word of the 
Lord, how that he said, John indeed baptized 
with water; but ye shall be baptized with the 
Holy Ghost :" I think all these facts and con* 
siderations, taken together, amount to a very 
full and strong confirmation, that the ministry of 



A GOSPEL ORDINANCE. 125 

the gospel is a baptizing ministry, and that men 
did instrumentally baptize with the Holy GhosL 
And this will assuredly be the case, as long as 
Christ continues to be with his mipisteYs* and 
they thereby continue to preach the gospel, as it 
was preached in the primitive times, "with the 
Holy Ghost sent down from heaven." And this 
(it is the unshaken faith of some) will be the case 
"even unto the end of the world* Amen." 

This account of Peter's, respecting the bap- 
tism of Cornelius and his family with the Holy 
Ghost, through his ministry, is so connected 
and expressed by him, as to confirm his mean- 
ing, where, afterwards, he speaks of the bap- 
tism which now saves us, to be, that this saving 
baptism is the same by which Cornelius and his 
house were baptized, while he was delivering 
those words, by which the angel had said they 
should be saved. Peter knew no figure could 
save 9 any more than the " blood of bulls and of 
goats" could " take away sins;" and therefore 
in telling what is the baptism which saves (which 
is several times already remarked) he also care- 
fully shews us what it is not y lest his mention 
of the woid water should draw such as were too 
outward in their views to trust in or continue the 
use of that which only puts away the outward 
filth of the flesh 9 or of the body. And his com- 
manding Cornelius and his house to be baptized, 
no more proves he had a commission to baptize 
with water, than Paul's baptizing Crispus and 
Gaius proves he bad a commission for it, which 
he declared he had not ; n eyel a whit more 
than his circumcising Timothy, and purifying 

M 



126 THE BAPTISM OF CHRIST 

in the temple, and James' directing the sick to 
be anointed with oil in the name of the Lord, 
proves a divine commission for all these things. 
Had Paul given a circumstantial relation of his 
baptizing the few he did baptize in water, with- 
out mentioning that he was not sent to do it, or 
thanking God that he did it in so few instances, 
it had been as strong in favour of the practice, 
as any instances of Us administration by the rest 
of the Apostles. This he might have done, as 
well as others, though he was not sent to admin- 
ister that baptism, and do not all see it would 
in reality have been no true support of the 
practice ? Yet how eagerly would it have been 
claimed, as a support thereof, just as are the in- 
stances where others used it. 

Now let us suppose they had all testified (and 
I can see no reason why they might not, as truly 
as Paul) that Christ sent them not so to baptize; 
that they did it in condescension, and thanked God 
that they did it no more; what then would be- 
come of all those instances, 'now so confidently 
urged as a proof that a mere figurative im- 
mersion is the saving baptism of Jesus? They 
did divers things without commission, and yet 
do not expressly declare they were not sent to 
do them. Does their omission of such a declara- 
tion infer they had a commission? By no means. 
Neither does their not declaring they were not 
sent to administer elementary baptism, infer 
they had a commission for that. But, say many, 
Christ gave them a commission to baptize. Very 
true; and the minds of men looking outward 
for the meaning and accomplishment of many 



A GOSPEL ORDINANCE. 127 

things that are inward and spiritual, has induced 
them mistakenly, among other instances, to un- 
derstand a commission expressly to baptize into 
the eternal name, as meaning into water; aud 
thus to retam, as a gospel ordinance, a mere 
figurative, preparatory, decreasing and termina- 
ting institution. Some think it must have been 
by divine commission that the Apostles baptized 
in water, because it was in the name of the Lord. 
But we see the anointing of the sick with oil, was 
also in the name of the Lord. And yet i know 
of none who now hold to a divine commission 
for this practice. But we may take notice, that 
neither this, nor water baptism, was " into the 
name of the Father, and of the Son, and of the 
Holy Ghost/' No, there is not one instance of 
this form of words in all the Bible, in the use of 
water, which surely we may conclude would 
have been the case, had the commission designed 
an outward dipping; for, in that case, that must 
have been the ordained form of words; but as 
water was not meant, the commission contains 
no form oT words at all to be used in baptism; 
but the words into the name, &c. express the 
very nature, power and divine efficacy of the 
baptism they were to administer. It was not 
their own, it was not Johns, it was not water, it 
was not any thing that they could admiuisterat 
any other time, than when specially "endued 
with power from on high ;" and therefore this 
they were to wait for, and were promised to re- 
ceive, as their qualification, from him who has 
all power. 

Now he who had all power, was 4 'Lord even 



128 THE BAPTISM OF CHRIST 

of the Sabbath day," Mat. xii. 8, and just as 
much Lord of every other sign, and has equally 
fulfilled them all, and redeemed his people from 
every yoke of mere ceremonial observations;— 
for he was made of a woman, s * made under the 
law, to redeem those that were under the law/' 
Ga). iv.4. — And if Christ was made under the 
law, surely John was also under it, as I have 
before advanced ; nor was it ever totally abolish- 
ed, even as a law of carnal or outward ordi- 
nances, till Christ rose from the dead.-— And this 
holds good inwardly with the true Christian tra- 
veller in his own experience — " he that hath an 
ear, let him hear." 

Bat as John was under the law (though ad- 
vanced near to the kingdom) Christ has, m re- 
deeming his people from all ceremonials of the 
law, also redeemed them from water baptism, 
which indeed was frequently in some sort prac- 
tised under the law, long before John; as ap- 
pears by the very precepts of the law — -and 
which is allowed by the author of the " plain 
account" before mentioned ; for speaking of bap- 
tism in the days of the Aposrles, he says, " the 
principal scene of baptism lay in a country where 
immersion was quite familiar, and must, by the 
very laws of their religion, come into daily use 
through all parts of the land," p. W. Baptism 
in water being therefore a ceremonial of the law, 
was, though differently used by John, com- 
pletely ended, with every other ceremony there- 
of, when Jesus rose triumphant from the grave, 
led captivity captive, and gave spiritual gifts 
unto men. And when he rises so in its, and 



A GOSPEL ORDINANCE. 129 

completely puts all things under him,, in our 
souls, we shall all find there are no signs or sym- 
bols in the gospel, as standing ordinances there- 
of.— John's using water baptism a little differ- 
ently from what had been usual before, made no 
difference as to its perpetuity, though that differ- 
ence might have taught the Jews, had their ears 
been open enough to have heard it aright, that 
he who was coming after him would make great 
alterations, and remove those things that could 
be shaken, that those only which could not be 
shaken might remain.— There is abundant evi*~ 
deuce in scripture, that Christ never intended to 
incorporate any of the old rituals into his pure 
religion and worship.— Thus he taught the wo- 
man of Samaria, at the well, that the true wor- 
ship was inward, " in spirit and in trutft," : — and 
turned her mind from outward water to the i/2- 
ward, John iv. And when John's disciples came 
to him, " saying, why do we and the Pharisees 
fast oft, but thy disciples fast not?" Mat. ix. 14, 
he first shows the time of mourning is not while 
the bridegroom's comforting presence is enjoys 
ed; but that, when he was taken from, them, 
then they woi\\dfast: which shows! he /os^ he 
meant was inward. — And, in the nexi place, to> 
show the impropriety of uniting the ceremo- 
nials of the law, as outwaid; fasts, washings, 
&c. with the gospel, the life, the substance— he 
tells them, " no man putteth a piece of new 
cloth into an old garment," &c. " neither do 
men put new wine into old bottles," &c. plainly 
inculcating, thai his gospel was the new and liv~ 
ing way— his new cloth, the robe of pure righ- 
teousness— the garment of salvation ; Imnew wine,. 

M 2 



130 THE BAPTISM OF CHRIST 

the wine he drinks new with his chosen, in his 
Father's inward and spiritual kingdom — and there- 
fore is put only into the new bottles, the hearts 
of the sanctified; that so their hearts might be 
animated, and rejoice in his salvation, out of all 
formality and ritual observances; for that he was 
not come, with his new wine, to supply the old 
bottles of law ctremonies, or animate therewith 
the vanishing dispensation of types and shadows, 
—nor with his new cloth, to patch up the old 
garment of those " carnal ordinances," impos- 
ed on them until the time of reformation, Heb. 
ix. 10, which was only " a figure for the time 
then present," v. 9. Nay, verily, this was not 
his intention;— not the design of the Father in 
sending him— he came to abolish all these, and 
so to bring in everlasting righteousness; and 
which, wherever it is completely brought in, 
entirely supercedes the necessity of all these out- 
ward ordinances, and abolishes them forever. 

It is further observable, that Christ's directions 
about fasting, point plainly to that which is in- 
ward, and wherein those who fast according to 
them " appear not unto men to fast," Mat. vi. 
18. Indeed, it being his peculiar office to fulfil 
and abolish the ceremonial observances, I believe 
we shall find, by a careful and illuminated pe- 
rusal of all his parables and discourses, that he 
never on any occasion expressed any thing for 
the perpetuation of outward signs, but on the 
contrary, very repeatedly, and on almost every 
occasion tljat furnished proper opportunity, 
pointed out, though often times very obscurely, 
at least to this world's wisdom, the unceremo- 



A GOSPEL ORDINANCE. 131 

nious and purely spiritual nature of his kingdom. 
But these are things which "the vulture's eye" 
(though very prying) " hath not seen." Job 
xxviii. 7. They are only "spiritually discerned.'' 
The natural man (with all his talk ot'Christand 
gospel ordinances) cannot know them. See 1 
Cor. ii. 14, 



132 THE BAPTISM OF CHK1ST 



CHAPTER VI 



All baptized with Christ's baptism are members of his 
church, and none else. Six queries ; which, rightly 

answered, will determine which is Christ's baptism 

Divers other queries. Paul's care to avoid running in 
vain ; hence he omits open proclamation against cir- 
cumcision, at Jerusalem, though he had preached a- 
gainst it among Gentiles. Not strange, then, John's 
baptism was still in vogue. The twelve baptized only 
by John, in water. They could administer John's 
without the power they were to wait for to administer 
Christ's. Putting on Christ in baptism is putting on 
the armour of light. The word for teach in the com- 
mission, not the common word didaslco, but matheteuo, 
to disciple, instruct intothe kingdom of heaven. Sprink- 
lers and dippers both greatly err about Israel's baptism 
in the cloud and sea. It supports neither. " Plain ac- 
count" corrected in this respect. The author of it al- 
lows the disciples the use of water baptism, during 
Christ's ministry on earth, was the same as John's. 
It is the soul needs purgation. Water cannot do it. 
Divers texts showing plainly the name is often used for 
the life, presence, and power of the Lord. 

THERE is a baptism by which every mem- 
ber is initiated into the body of Christ. As sure 
as any are thus baptized, they are members of 
Christ. — If any are not thus baptized, they are 
not of Christ's church. 

Now, Query I. What is the baptism, without 
which none can be members of Christ's church— 
and which none can be bapiized with, but they, 
immediately become members? 



A GOSPEL ORDINANCE. 133 

Query 2. Are all sure to be members of 
Christ's true church, who are baptized in water? 

Query 3. Has Christ two baptisms? SeeEph. 
iv. 5, "one Lord, one faith, and one baptism." 
No more two gospel baptisms than two Lords, 
and two faitli3. 

Query 4. Does not Paul plainly say, " by one 
spirit Ave are all baptized into one body— and 
have been all made to drink into one spirit?" 
I Cor. xli. 13, 

Query 5. Can any other but this, which bap- 
tizeth into the one body of Christ, be the one 
initiatory and saving baptism of Christ ? 

Query 6. Can that be the one baptism of 
Christ, which thousands may be baptized with, 
and yet not become members of his true church, 
but remain in the gall of bitterness, and bond of 
iniquity? 

I think these six queries, rightly answered, 
will determine which is the one initiatory and 
saving baptism of Christ in the gospel. Is it not 
strange that men don't see it? — Why do they 
stick in the practices of the Apostles so rigidly, 
in regard to John's baptism and the supper, and 
so easily get over divers other of their practices? 
Would it not have been a strange and almost 
unheard of thing, had those famous institutions 
dropt into disuse all of a sudden? — Could it pos- 
sibly have been borne?— Do we not always find 
it much easier to bring people by degrees to re* 



134 THE BAPTISM OF CHRIST 

ject old venerated laws and customs, and adopfe 
new ones, than to rush on and enforce them all 
at once?— Is not God a God of condescension 
and tenderness? Did he not anciently lead his 
people Israel, after he brought them out of 
Egypt, purposely a different way from the near- 
est, lest they should meet with discouragements, 
and return back to Egypt? Exod. xiii. 17.— » 
Would he not at least allow his Apostles to ex- 
ercise condescension, arid go in and out before 
the primitive believers, as they could bear it ?— 
Was not this evidently the case on divers other 
occasions? — Did not Paul, in communicating to 
the brethren at Jerusalem how it was that he 
preached the gospel among the Gentiles, to wit, 
void of ceremonies, and without circumcision, do 
it privately, to such only as were grown in the 
truth, and able to see the propriety of it, and to 
understand that the gospel has no such outward 
observations? GaL ii. 2.— Does he not say, that 
this his care to avoid a general communication 
to all was, " lest he should run, or had run in 
vain?" Might it not have been wholly in vain 
for Paul to attempt benefiting the believers that 
were of the circumcision at Jerusalem, if he had 
blunrly at first declared offhand, that circum- 
cision was abolished? And was not this about 
the year of our Lord fifty-two, and about the 
seventeenth year of Paul's apostleship ? 

Is it strange, then, that he had to circumcise 
Timothy, purify in the temple, &c. on account 
of the wrong zeal and attachments of the Jews, 
seeing so late in the day circumcision so far main- 
tained its ground, that he had probably run in 



A OOSPEL ORDINANCE. 135 

vain, if he had not avoided an open declaration 
of its being no gospel ordinance?— And is it any 
stranger, that John's baptism should be in too 
high estimation to be easily laid aside at once? 
Is water baptism once called Christ's in all the 
Bible? Is it once called a gospel ordinance? Did 
Christ ever practise it? Was John's baptism 
Christ's? If not, were Christ's twelve disciples 
ever baptized with Christ's baptism, or not? If 
Christ's is water, and yet not the same of John's, 
who baptized these Apostles, seeing Jesus bap- 
tized none in water? And we never read of the 
Apostles being baptized therein by any bat John. 
T have often mentioned, that the design of water 
baptism was, that Christ and his baptism might 
be made manifest to Israel : and as this was fully 
done to the Apostles, as to his outward coming, 
they needed no more water baptism ; and it seems 
pretty evident they had no more than was ad- 
ministered to them by John.— But if the com- 
mission, Mat. xxviii. 19 ? was water, and differ- 
ent from John's, why were they not baptized 
with it themselves, before they went forth to 
baptize others? Is it not plain, that that com- 
mission, as then verbally delivered, did not qua- 
lify them with power to admiuister the baptism 
mentioned in it? Were they not to wait for 
"power from on high?" Were they ever able to 
administer that baptism, till they were first bap- 
tized with the Holy Ghost themselves? — Is not 
this a confirmation that, as they had first receiv- 
ed and then oft administered John's baptism be- 
fore, without this more powerful endowment and 
qualification, but could not admiuister Christ's 
without it, that Christ's was quite a different 



]&£> THE BAPTTSM OF e$IJRi*T 

thing from John's, and out of their reach ora- 
bility to communicate, but as it was poured upon 
them from on high, and flowed through them 
upon others? «' Behold bow good and how plea- 
sant it is for brethren to dwell togetherin unity; 
it is like the precious ointment upon the head, 
that ran down upon the beard, even Aaron's 
beard, that went down to the skirts of his gar- 
ments : as the dew of Hermon, and as the dew 
that descended upon the mountains of Zion; 
for there the Lord commanded the blessing, even 
life for evermore," Psalm cxxxiii. Is there no- 
thing in the descending of this precious oint- 
ment, even down to the very skirts of the gar- 
ment, in likeness of the living unity of the breth- 
ren, like the dew on Mount Hermon, and like 
the Lord's blessing on Mount Zion, that may 
give us some idea of the communication of the 
Holy Ghosts through the baptized Apostles, to 
and upon the souls of the people?— -And is not 
this the one plain reason why they could not ad- 
minister Christ's baptiem till livingly baptized 
themselves, as the oil could not descend to the 
skirts till it was poured upon the head of Aaron ? 
And let it be once for all seriously considered- 
ought we not to hold it as a certainty, that if the 
baptism in the commission had been water, the 
Apostles would have been first baptized with it 
themselves? Or can we suppose their having 
been baptized with John's baptism, by John, be- 
fore they became Christ's disciples, sufficient to 
authorize them to administer Christ's? But even 
though this were granted, will any say the 
Apostles never received Christian baptism them- 
selves ? If Christ's is water, and yet not John's, 



A GOSPEL ORDINANCE. 137 

how could it possibly be dispensed with, in the 
case of the Apostles — in the case of Apollos, and 
the many which Paul taught, and begat unto 
God, but did not baptize in water? — We read 
of none sent expressly to baptize in water, but 
John. If, then Christ's baptism had been with 
water, and yet not the same with John's, ought 
not Christ himself to have baptized his disciples 
with it, before he sent them to baptize others, see- 
ing we have no account of any other but him- 
self, that had any authority to administer his 
baptism, till first baptized with it by him ? — Who 
among the sons of men had a right to administer 
his baptism, before they were baptized with it 
themselves ? Unone had a right so to do, then if 
his was with water, and yet different from John's, 
is it not certain that his Apostles never received 
it, seeing " Jesus himself baptized not 5 ' with wa- 
fer, and none else had any right to administer 
his baptism, till themselves were baptized with 
it?— Does it not, therefore, plainly appear, that 
there is no other baptism with outward water but 
Johns? And did not Jesus himself wholly avoid 
baptizing any in water, on purpose that it might 
plainly appear that there hanocher ? Or if there 
is any other with water but John's, when, where, 
and by whom did it begin ? — Who first dared to 
administer it? Would it now be thought lawful 
among the Baptists for any to administer the 
baptism of water, who had not received it? And 
would it not have been very arrogating for any 
one in that day to have intruded himself into the 
office of an administrator of Christ's baptism, 
who had never himself received it? Or, had any 
so done, how would that convey a right to those 

N 



13S THE BAPTISM OF CHRIST 

by such an one baptized, to baptize others? I 
think we have all the reason we have a right to 
desire to conclude, if Christ had ordained water 
baptism, he would have administered it to those 
he had sent to administer it to others. And I 
rest firmly persuaded he never did ordain it, but 
that all the water baptism now practised among 
Christians is derived from John, or else is alto* 
gether, unauthorized in the New Testament. 
And why do those who now use it, use a form 
of words never once used by any of the Apostles ? 
If they say Christ commanded it, then why did 
not his Apostles obey his command ? Is not this 
another strong evidence that they were not com- 
manded any form of words at all, nor any use of 
water, but that the words, into the name, &c. as 
plainly shew into what they were to baptize, as 
water would have been plainly shown, had the 
commission been expressly to baptize into water ? 

It is urged by some, that putting on Christ, 
which all do who are baptized into him, Gal. iii. 
£7, is giving up their names to Christ in water 
baptism: but of those baptized into Christ, in 
the Apostle's sense, he here declares, " ye are 
all one in Christ Jesus. And if ye be Christ's, 
then are ye Abraham's seed, and heirs according 
to the promise," 28, 29; that is real hens of 
God, and joint heirs with Christ. This certain- 
ly is not true of as many as are baptized into 
water, though it certainly is true of as many as 
are baptized into Christ. Putting on Christ is 
therefore plainly thus, " put ye on the Lord 
Jesus Christ, and make not provision for the 
llesh, to fulfil the lusts thereof." Rem. xiii. 14 ; 



A GOSPEL ORDINANCE. 13$ 

that is, €i cast of the works of darkness, and let 
us put on the armour of light," v. 12. This is 
directly baptism into the name, for "God is 
light,", and Christ is light ; and putting on the 
whole armour of light, is truly putting on Christ 
in baptism. And it is very strikingly observable, 
that clivers texts speak expressly of baptism into 
Christ ; thus preserving the very intent and ten- 
or of the commission; for as all the fulness of 
the Godhead dwelleth in him, and as these texts 
express baptism positively as being into him, and 
verbally in his name, as was the case constantly 
when water was used, it is as evident as any thing 
can well be, that this baptism into him is really 
putting on him, the life, the substance, the whole 
armour of light— and that this answers the com- 
mission exactly, being into the name, the life, the 
power, the eternal virtue itself', and not into 
water, or any thing else, merely and verbally in 
the name,— I think this meaning of the words, 
into the name, &c. is much confirmed by a pas- 
sage in the forementioned " plain account/' 
The author pleads wholly for i?nmersio?i of adults 
in water; and to maintain it against sprinkling 
of infants he says, p. 43, 44, " the word in Mat- 
thew, rendered teach is not the word commonlv 
rendered teach in the New Testament. The 
word commonly used is DIDASKO, which 
occurs very often ; but the other word, MA- 
THETEUO, teach, in the baptismal commis- 
sion of Matthew, is used only three times more 
in all the New Testament. Mat. xiii. 52, every 
scribe WHICH IS INSTRUCTED into the 
kingdom of heaven. Mat. xxvii 57, Joseph, 
who also himself was JESUS' DISCIPLE. AcH 



140 THE BAPTISM OF CHRIST 

;;iv. 21, when they had preached the gospel to 
that city, and HAD TAUGHT many. They 
did not (says he) barely preach the gospel, but 
taught so effectually, as to prevail on many to 
become disciples or believers. This is the plain 
import of the original." 

Does not this make strongly in favour of the 
Quakers' doctrine? Does it not shew the teach~ 
ing, mentioned in this great commission, was to 
be with divine power, and to prevail effectually 
to discipleship?— Was not this the reason they 
were commanded to wait to be endued with 
power from on high, because they were now 
far otherwise to baptize people than they had 
done before? They were now to disciple them ; 
that is, teach them so livingly and effectually, 
as truly to baptize them into the name, &c. Why 
else was this word MATHETEUO used here, 
to express this peculiar kind of powerful disci- 
pling y or baptismal teaching? a word used but 
three times more, as this author himself says, in 
all the New Testament. — He further says, in 
the same page, that this word " implies teaching 
full as much as the more common word, Dl- 
DASKO. The difference is, that the former 
has a more precise and determinate meaning, 
conveying to the Apostles this idea, viz, so 
teach the people as to persuade them to become 
my disciples." 

Now, serious reader, seeing this passage does 
mean teaching, but at the same time is so very 
precise and determinate in its meaning, as to 
convey a clear idea of the great difference from 



A GOSPEL ORDINANCE, 141 

the simple common meaning of the word leach, 
plainly signifying to make disciples by teaching, 
that is, to teach or disciple all nations, baptizing 
them : let us see how the three other passages, 
where it is used, will concur with the doctrine 
of baptism into the name, &c. The first is Mat. 
xiii, 52, " every scribe which is instructed into 
the kingdom of heaven. ,, — This is the same 
word that is rendered teach in the commission : 
and here the scribe is instructed, taught or dis- 
cipled into the kingdom of heaven.''-— I think 
this is the very baptism enjoined in that com- 
mission : it is into the very life and substance 
intended by the name, to wit, the life, strength 
and virtue of the kingdom ; the strong tower of 
safety, which the name of the Lord ever is to 
the righteous, the well instructed or truly disci- 
pled scribe. And we see this scribe is initiated 
into the kingdom by teaching, and that the very 
teaching, discipling or instructing, which is en- 
joined in the commission, and which therefore 
required power from on high to perform, be- 
cause it was a very different and much more 
effectual teaching (as this author maintains) than 
that expressed by the common word DIDAS- 
KO, teach. The second passage is Mat. xxvii. 
57, "Joseph who also himself was Jesus' disci- 
ple." It seems plainly this; he had been taught, 
instructed, discipled, in this more powerful way 
of teaching than that meant by the other word 
didasho ; that is, he was a scribe well instructed 
into the kingdom of heaven— or baptized into 
the eternal holy name, which is the same thing; 
for none can be a disciple of Christ without his 
saving baptism. 

XT o 



142 THE BAPTISM OF CHRIST 

The third passage is Acts xiv. 21, u when they 
had preached the gospel to that city, and had 
taught many"— that is, according to this author's 
own words, taught so effectually as to prevail 
on manv to become disciples" " This" (he adds) 
" is the plain import of the original." Then, it 
seems, they taught them just according to the 
commission; and by which teaching they must 
have been baptized into the name; or (which is 
the same thing) instructed or disci pled into the 
kingdom.— But this sensible author adds further, 
" the common appellation of Christian believers 
occurring in very numerous passages of the New 
Testament, is MATHETAI, disciples. " As 
this" (says he) is the usual name of believers in 
Christ, we have the verb of it in our Lord's com- 
mission, where he bids his followers to go and 
make co?iverts to him throughout the world ;" 
and p. 45, he quotes u Whitby's note on Mat, 
xxviii. 19," that is on the very commission itself 
—saying, " I desire any one to tell me how the 
Apostles could matheteuin, make a disciple of 
an heathen, or unbelieving Jew, without being 
mathetai, or teachers of them."— By*all which 
it is clear, that both the learned Whitby, and 
this learned author, were sensible that this ex- 
traordinary kind of teaching was making disci- 
ples of Christ, believers in and real living converts 
to him : and it is certain none are such without 
baptism into Aim— his disciples, all true believers, 
all his sincere converts, throughout the world, 
are baptized by the owe spirit into one body ; they 
drink all into one spirit, and are thus initiated, 
as well instructed scribes, into the kingdom of 
feeateifc-^Is it not marvellous that this writer was 



A GOSPEL ORDINANCE. 143 

not, by the time he had seen and written thus 
much, so far instructed into it himself, as to 
have seen with equal clearness, that no part of 
all this had any thing to do with elementary 
water ?— He maintains that the word baptizo 
always means immersion or bathing all over in 
water; and rejects the sprinklers* notions re*« 
specting 1 Cor. x. 2, "and were all baptized 
unto Moses in the cloud, and in the sea." The 
sprinklers' ideas on this passage he represents 
thus, p. 28, "the cloud which hung over the 
children of Israel is a watery substance, sprink- 
ling its water in drops. The sea, which was as 
a wall unto them on the right hand and on the 
Itft* by force of the strong wind which blew, 
sent forth a great spray or sprinkling. So they 
were plentifully sprinkled by the cloud above, 
and by the waters on each side." This he can- 
not agree to. Let us see how he understands 
it, and whether he mends the matter. He 
thinks " a man of plain sense, not thinking of 
this cloud or pillar of fire 9 dropping down wa- 
ter % but of opinion— that the baptism of scrip- 
ture is immersion, would be apt to carry his 
thoughts no further than to apprehend here is 
an allusion to the custom of imrnerion; the Israel* 
ites being, as it were, covered with the'cloud over, 
and the waters on each side of them.'' Thus 
they stumble on every hand, who are vainly 
contending lor the figures. His remark is very 
just, that a man of plain sense would not think 
of drops of water from a pillar of fire: and me- 
thinks it requires a little more than plain sense 
to understand immersion all over in water from 
ibis passage; but though a man ft of opinion 



144 THE BAPTISM OF C1IKISX 

that the baptism of scripture is immersion,"* 
might be very likely to stop short of the sub- 
stajice, and apprehend nothing further than an 
"allusion to the custom of immersion;" yet I 
do not see why a man of real plain sense may 
not query how a pillar of fire can represent im- 
mersion in water? Or how going through the 
sea on dry land, as a firm foundation, points out 
bathing all over in that fluctuating, unstable ele- 
ment? The Apostle in this passage expressly 
declares, they eat the same spiritual meat, and 
that they drank of that spiritual rock that fol- 
lowed them, v and that rock was Christ. Hence 
it appears, they ate and drank the very substance 
which the saints in all ages live by. .This in- 
deed they must have eaten, or else have had no 
divine Jife in them. Eating the outicard emblems 
of it never gave divine life to the soul any 
more than outward baptism. Their eating the 
outward manna, and drinking outward irate?* from 
the rock, could never make their souls alive to God, 
and was but typicalof that " spiritual meat" which 
they also and as truly ate, as they did the outward ; 
and of " that spiritual rock whereof they drank; 
for that rock teas Christ." And why may not 
plain sense look a little further than to ^n " al- 
lusion to the custom of immersion" for the sub* 
stance of their baptism, as well as for the sub- 
stance of their eating and drinking ! For seeing 
they did truly feed in greaer or les3 degree on 
Chnst in spirit, as well as of outward manna, 
&c. and so enjoyed something on the very life 
and substance o\ the Lox&'s supper ; why may we 
not believe they were in decree substantially 
baptized into the fellowship of his sufferings, and 



A GOSPEL ORDINANCE. 145 

conformity to his death, as well as into those 
deep outwtird trials and afflictions, so pressingly 
experienced by them, whilst conducted by the 
pillar of fire, and whilst pursued by their ene- 
mies at and into the midst of the red sea? And 
thus the word baptize may answer as well to 
plunging into fiery trials, as into water. 

Our Saviour says, c ? I have a baptism to be 
baptized with, and how am I straitened till it be 
accomplished,'* Luke xii. 50. And can it be 
doubted that those who really fed on Christ in 
spirit, in that day, were in degree truly baptized 
with him into sufferings, and in some degree at 
least buried with him into death ? In this way I 
think we may see something further in their bap* 
tism than outward immersion, and thus rescue 
the pillar of fire from either dropping down water, 
or importing immersion into it ; and indeed there 
seems little or no sense in the passage under- 
stood as speaking of either : for suppose we un- 
derstand with the plain account "an allusion to 
the custom of immersion," it then amounts to 
this— immersion in water is a figure of purifica- 
tion— and Israel's passage through the sea is a 
figure of that figure ; or that the Apostle, in his 
assertion here, that they were baptized^ only had 
an allusion to that figure. Now, if it was nothing 
but a figure of a figure, I see not how he could 
positively in truth say, they were baptized.—* 
Either they were, or were not— if they were pro- 
perly baptized, it was inward ox outward; if it 
was outward, and a proper water baptism, then 
either dipping, sprinkling, or any thing that has 
a little resemblance and will bear an " allusion 
to the custom of immersion," may, for aught 1 



140 THE BAPTISM OF CHRIST 

can perceive, be called baptism. Why then 
contend so long and loud about the precise mode 
of it ? If Paul meant as he said, that they icere 
baptized, I think be must mean spiritually : but 
if any will have it mean outward water baptism 9 
do they not at once introduce a third kind, or a 
third mode of it, different from either immersion 
or sprinkling? At any rate, and turn it every 
way, will not the result be, either that Paul did 
not mean as he said, that they really ivere bap- 
tized, but only that their passage resembled 
baptism, and may bear an allusion to it, or that 
he meant an outward baptism, without either 
dipping or sprinkling, or that he meant an in- 
ward and spiritual baptism ? The two first mean- 
ings I should suppose most if not all would, on 
due consideration, reject— -the last I am con- 
firmed is, as before evinced, the genuine mean- 
ing of the Apostle. He is here pressing it upon 
the once livingiy baptized among the Corin- 
thians, to hold out to the end. A few verses be- 
fore (see the preceding chapter, 1 Cor. ix. 24) he 
says, "so run that ye may obtain/' 95th, "every 
man that striveth for the mastery is temperate 
in all things. Now they do it to obtain a cor- 
ruptible crown, but we an incorruptible. 2Gtb, 
I therefore so run, not as uncertainly ; so fight I, 
not as one that beateth the air; 8?, but 1 keep 
under my body, and bring it into subjection, lest 
that by any means, when I have preached to 
others, I myself should be a cast-away." Here 
he urges his own subjection, and the temperance 
of others, as examples; and then, to enforce the 
caution, impresses the danger o{ their falling short, 
and if possible prevent their becoming cast- 
aways, he pertinently reminds them how it fared 



A GOSPEL ORDINANCE. 147 

with some of the ancient fathers who came out 
of Egypt with Moses; and who, though they 
had partaken of the true spiritual baptism, meat 
and drink of the saints, yet afterwards (such is 
the weakness and danger of man) they lustedaf- 
ie* evil things — murmured — tempted God— com* 
mitted idolatry and iornication— and so were 
overthrown in the wilderness.— And in full con- 
firm. ation that his aim in all this was to warn the 
Corinthians he declares, " these things were our 
examples, to the intent that we should not lust 
after evil things, as they also lusted," not tempt 
Christ, nor murmur, &c. as they did ; and strik- 
ingly adds, " wherefore let him that thinketh he 
staodeth, take heed lest he fall," v. 12. Perhaps 
all will agree, that those thus warned by Paul 
had received Christian baptism, whether it 
be agreed or not what that was ; and if Chris- 
tians were in all that great danger of falling, af- 
ter the example of unbelief and apostacy here 
exhibited by him, and if this example was perti- 
nent to their slate and danger, does not that per- 
tinency consist much in the Israelites having 
known a good degree of that which is saving, and 
turning from it? Nehemiah testifies, that the 
Lord saw their affliction in Egypt, and heard their 
cry by the red sea 9 and gave also his good Spirit 
to instruct them, Neh. ix. 9, 20. God was so 
near and attentive to them, that he not only led 
them by ; he even went himself before them in 
the pillar of cloud and of Ore. 

Let none therefore marvel that Paul says they 
were baptized in the cloud, seeing that holy pre- 
sence was actually there, into which all the 



148 THE BAPTISM OF CHRIST * 

spiritual Israel are baptized. — Moses tells them, 
Deuf. v. 4, "the Lord talked with you face to 
face"— and Isaiah calls them the ransomed, testi- 
fying, li. 10, that the Lord " made the depth of 
the sea a way for the ransomed to pass over."— 
But in regard to their passage through the se j, it 
is evident the cloud was not then over them, but 
behind them. — It had gone before them ; butjust 
before their going through, we read, " the angel 
of God, which went before the camp of Israel, 
removed and went behind them; and the pillar of 
the cloud went from before their face, and stood 
behind them" Exod. xiv. 19. So that unless im- 
mersion all over into and under water, or at least 
an allusion to it, can be gathered from their 
going through the sea as on dry ground, with a 
cloudy and fiery pillar behind them, I cannot see 
any thing more in it for immersion, than for 
sprinkling ; and in fact it appears to have nothing 
to do with either. 

This author says, p. '41, "the disciples of 
Christ, during his ministry on earth, as well as 
the disciples of John, were very well acquainted 
with the institution of baptism;" and agrees with 
Whitby, that " they only baptized, as John had 
done, into the faith of the Messiah which was to 
come, and with that baptism of repentance, 
which prepared the Jews for the reception of his 
kingdom " By this it is conceded, that during 
Christ's ministry on earth, that baptism which 
his disciples used was the same as John's. No 
wonder then Christ never used it himself; and 
as he never once used it either before or after his 
resurrection, as we don't find his twelve Apostles 



A GOSPEL ORDINANCE. 149 

were ever baptized in water, but only into John's 
baptism, as before noticed, it seems clear to me, 
that Christ's commission does not contain water 
baptism.,— His injunction to teach the people all 
things that he had commanded them, includes 
no such observation; for he had not command- 
ed it, nor does it appear that the disciples ever 
used it, after Christ gave them this commission, 
in any wise as a different ordinance from what it 
had been before. If it was John's, and used by 
them as his before, it was afterwards but a con- 
tinuation of the same ordinance. It no where 
in all the Bible appears to be an ordinance of 
Christ ; but having been in great veneration, was 
indulgently continued through weakness, even 
after the resurrection. 

Nothing can be gospel baptism, that is not sav- 
ing : it is the soul that needs purgation; the 
baptism which effects this, cannot be that which 
is merely with elementary water; but must be 
that which burns up the filth, and removes the 
defilement; that is, the baptism into the name, 
the life, the^leansing virtue of the divine nature. 
Christ's baptism is ever described as savi?ig, and 
none were ever saved without it. We all know 
that baptism into water may be received by such 
as are not in any degree saved; and I think, if 
we exercise but the common reason of mankind, 
we must see, that if water baptism were saving, 
it were a constant miracle, and that as oft repeat- 
ed as it proved saving, even as truly a miracle as 
the turning water into wine ; for there is nothing 
iM a bare washing in outward water, that has 
any more effect towards an inward cleansing, 



150 THE BAPTISM OF CHRIST 

than there is in anointing with oil, or shaving off 
the hair. If therefore it were the baptism of 
Christ, it must either be a standing miraculous 
purification of souls by outward application, or a 
thing not saving; but the baptism of Christ is 
that which now savesns, and is in its own nature 
and operation as truly and constantly saving to 
the soul, as washing in water is cleansing to the 
body. In proportion to the degree in which the 
body is washed in w T ater, it is cleansed by the 
outward putting away the filth of the flesh ; and 
in proportion to the degree in which any soul 
experienceth the baptism of Christ, it infallibly 
produceth inward sanctification, by putting 
away the filth of the spirit. 7'hat name into 
which all the taints are baptized is such, that 
their baptism into it must purify. Puiificatioh 
is the very thing itself, and that is the one plain 
reason why it not only is, but mast be, a baptism 
into the holy name: "for there is none other 
name under heaven given among men whereby 
we must be saved," Acts iv. 12. It is truly by 
the name, that we are saved ; for this divine and 
living " name isas ointment poured forth, " Cant. 
L 3. This is the " unction from the holy one," 
1 John ii. 20. " The name of the Lord is a 
strong tower ; the righteous runneth into it, and 
is safe,'' Prov. xviii. 10. Well may they be safe 
in this name, seeing the baptism into it is ever 
saving. 

Deeply sensible that there was no other salva- 
tion, the Psalmist prays, liv. 1, " save me, O 
God, by thy name ;" and Jeremiah says, x. 6, 
u thy name is great in might." Indeed his name 



A GOSPEL ORDINANCE. 1M 

is the strength and salvation of his people ; none 
can run into his name, or be gathered into it, or 
baptized into it, but they must at the same time 
be gathered and baptized into Aim.-— Hence the 
scripture phrase, "baptized into Christ ;" and 
hence also the absolute certainty that where 
two or three are gathered into his name, there he 
is in the midst of them. See Mat. xviii,20. He 
doth not simply promise that he will be; he de- 
clares " there am I in the midst of them ;" for he 
knew none could gather into his name, where he 
himself was not. The Greek word, truly trans- 
lated, is into; the same word used in Christ's 
baptismal commission, and with great propriety ; 
for none can be gathered into him who are not 
baptized into him— neither gathering in his name, 
nor baptism in it, professionally, availeth.— The 
promise of salvation is sure to none but those 
who are truly gathered and baptized into the 
name itself; and to these it cannot fail ; for the 
name has all healing virtue in it. " Holy Fa- 
ther" (says Christ) "keep through thine own 
name those whom thou hast given me that they 
may be one, as we are/' John xvii. 11. " While 
1 was with them in the world, I kept them in 
thy name," 1-2. " If ye shall ask any thing'* (says 
he) " in my name, 1 will do it,'' xiv. 14. This 
can never fail, any more than salvation can fail 
to such as are truly and thoroughly baptized into 
his name ; for as this baptism is salvation, so ask- 
ing in hi3 name is in his ©sen life, spirit and pow- 
er, and he cannot deny himself. As the Father 
always hears him, because his asking is in the 
Father's life and power; so he always hears, and 
cannot avoid hearing, all who ask in his name; 



252 THE BAPTISM OF CHRIST 

for the one plain and all-sufficient reason, that 
his name is his life and spirit his power and pre- 
sence; and all done in it, is done to purpose; 
for therein there is no lack-— therein is fulness, 
and divine sufficiency. We are complete there- 
in forever, without any of the signs or symbols 
uf former d isptnsation*\ 



A GOSPEL ORDINANCE. 153 



CHAPTER VII. 



Paul's epistles to the Galatians and Colossians written pur- 
posely to dissuade from attachment to shadowy ordinan- 
ces. Circumcision, water baptism, &,c. plainly super- 
ceded ; and true Christians shewn to be complete in 
Chrisf. without them. This the evident scope of these 
epistles. This chapter contains many quotations from, 
and remarks on them. 

SEVERAL of the epistles seem to have been 
written on purpose to dissuade from attachment 
to and retention of the rituals of shadowy dis«* 
pensations. Paul having his knowledge of Christ 
by immediate revelation, knew the dispensation 
of figurative institutions was ended ; and that 
Christians viewing lifeless signs as gospel ordi- 
nances, must powerfully divert and detain them 
from the living, saving substance : hence he pres^ 
singly invites to Christ, the life and substance, 
and warns against a continuance of ceremonials. 
—His epistles to the Galatians and Colossians, 
and a good deal of several others, we full to this 
purpose, - Some troublesome persons had got in 
among the Galatians, insisting on circumcision., 
and the rites of the law ; and had so influenced 
the believers, that this inspired Apostle vehe« 
menily expostulates with them for being so easily 
shaken from grace (of itself sufficient for all) and 
turned to elementary observances, clmp. i. 6, 7. 
" I marvel that ye are so soon removed from 
him that called vou into the grace of Christ % unto 

O 2 



154 THE BAPTISM OF CHRIST 

another gospel " But as rituals are not of the 
gospel, he immediately adds, "which is not 
another; but there be some that trouble you, 
and would pervert the gospel of Christ"— Indeed 
every attempt to establish ceremonial institutions 
as gospel ordinances, is directly an attempt to 
pervert the gospel, and frustrate its blessed de- 
sign, that of superceding all those figurative ob- 
servations. And on this ground he pronounces 
any one, even though it were himself and com- 
panions, or an angel from heaven, that should 
preach any other gospel than that already preach- 
ed unto them, accursed, v. 18. — The gospel that 
Paul preached, was Christ within, the word nigh 
in the heart and in the mouth ; which he expressly 
calls the righteousness which is of faith ; and de- 
clares of this inward word, * that is, the word of 
faith which we preach'' See Rom. x. 6, 8. — A 
few words before he had declared, ' c Christ is 
the end of the law, for righteousness to every 
one that believeth." Hence it is evident, that 
this inward word of faith, which he preached as 
nigh in the heait, &c. is that which supercedes 
and ends the signs and shadows of the law to 
true believers. 

The Israelites had a zeal for God, but not ac- 
cording to knowiedege; for they being ignorant 
of God's righteousness (the inward righteousness 
of faith — Christ, the word in the heart), and 
going about to establish their own righteousness 
(in the figurative observances, the letter and ce- 
remonies of the law, and creatuiely performan- 
ces (have not submitted themselves unto the 
righteousness of God," See \\ % a That he 



A GOSPEL ORDINANCE. 155 

m€ans by the righteousness of God, this inward 
living word in the heart, and by their not sub- 
mitting to it, their non-subjection to the motions 
and teachings of it, is evident by the 6th, 7th 
and 8th verses. " But the righteousness which is 
of faith speaketh on this wise; say not in thine 
heart, who shall ascend into heaven? (that is, to 
bring Christdown from above:) or who shall de- 
scend into the deep? (that is, to bring up Christ 
again from the dead) but whatsaithit? The 
word is nigh thee, even in thy mouth, and in 
thy heart; that is, the word of faith which we 
preach." This will remain, through all ages, the 
one and only gospel of life and salvation. It is 
Christ in man, and ends the types and shadows. 
Were it not Christ himself the divine and holy 
word in the soul, did it not unite the life of the 
soul with the life of God, and bring into subjec- 
tion to him, dependence upon him, and action 
by him, it would never effect complete salvation ; 
for until all this is witnessed, God becomes not 
our "all in all." Though we have known 
Christ after the flesh (saith the Apostle) yet 
now henceforth know we him no more/' Q Cor. 
V. 16.— It was necessary be went away, as to his 
visible appearance in the flesh, that he might 
come again, oivrnore fully in Spirit abide with 
and comfort his forever. This he promised, and 
performs it to every true believer, who rightly 
looks for him in spirit, not gazing up into hea- 
ven, watching for his outward coming, or seek- 
ing to know him after the flesh : unto ail who 
thus inwardly look for him, he appears in them., 
where h\$ kingdom is " without sin to salvation/* 
See Heb. ix. 2& This ftnal coming tojudg-* 



156 THE BAPTISM OF CHRIST 

ment will be to thousands who look not for him, 
and will not be unto their salvation, but con- 
demnation, to their shame and everlasting con- 
fusion ; but his second coming is promised only 
unto them that look for him, and is to their 
salvation. And thus he did come to those he 
said should not taste of death till they saw the 
kingdom; for this is truly the coming of his 
kingdom on earthy to those who rightly zoait and 
pray for it, and livingly experience it, which 
many then did; for, says the Apostle, Col. i 13, 
* who hath delivered us from the power of dark- 
ness, and hath translated us into the kingdom of 
his dear Son." Here Christ sitteth on the throne 
of the heart, in his inward kingdom ; for Paul 
tells the Galatians that it had pleased God, who 
called him by his grace, "to reveal his Son \n 
him" This entirely supercedes the occasion of 
signs, as eating, drinking, or the like, to keep 
him in remembrance. This inward revelation 
and knowledge of the Son, in man, the hope of 
his glory, was a mystery that had been hidden 
from ages and generations. — The mists of dark- 
ness, and their resting in the law of carnal com- 
mandments and ceremonies, had hid and vailed 
from their minds the clear knowledge of it : but 
the vail being done aicay in Christ to the saints, 
in that day, the' Apostle declares this mystery 
was " made manifest to" them ; — and goes on 
to shew what is the very life, riches and glory 
of it; saying, "to whom God would make 
known what is the riches of the glory of this 
mystery among the Gentiles, which is Christ in 
you the hope of glory/' See Col. i. 20, c 27. 
Til ere never was but one true life and substance 



A GOSPEL OKDINANCE. 157 

of religion.-— Hence though this mystery of 
Christ within was greatly hid to most men for 
ages, yet was it the very thing Moses referred 
Israel to of old. Deut. xxx. 14, " the word is 
very nigh unto thee, in thy mouth, and in thy 
heart, that thou mayest do it." Here Moses 
preached the gospel : and Paul affirms it was 
preached to Abraham, Gal. iii. 8. Indeed it 
must be so ; for Abraham saw Christ's day, re- 
joiced in it, and came in degree into the life of 
it, though not to the end of all the signs.— He 
not only saw it, as then to come in greater full- 
ness and glory ; he knew it in himself; for when 
the Jews said to Christ, " thou art not yet fifty 
years old, and hast thou seen Abraham ?" he 
did not escape their dilemma by telling them, 
Abraham foresaw his day afar off. That was 
not the thing he aimed at : but he came directly 
to the ever important point, to the very life of 
the matter; "verily, veriiy, I say unto you, be- 
fore Abraham was, lam" John viii. 57, 58: 
not I was ; for, as the holy word (the same that 
appears in the heart) he is the eternal am.— 
Abraham knew and enjoyed him as such, as the 
life and substance of the new covenant, " four 
hundred and thirty years" before the, giving of 
the outward law.— This is the inward gospel 
which Paul learned by the revelati on of Jesus 
Christ, Gal. i. 12.— by God's revealing his Son 
in him: had he not so learned it, but only taken 
it by report from others, though well authentic 
cated, he might have preached up Jesus and the 
resurrection in word, with as much zeal as ever 
he had in the Jews' religion, while he was so 
" exceedingly zealous of the traditions of his 



158 THE BAPTISM OP CHRIST 

fathers," v. 14, and yet never at all have preach* 
ed the gospel of Christ, which ever is in itself 
(and is never preached but in) the power of God 
to salvation. 

I mourn that the preachers of our day so gene- 
rally lay hold of the history of the gospel in the 
letter, out of the life and power of it— zealously 
urging and using elementary observances, as or- 
dinances of Christ, to the subversion of many 
souls from a close and single attention to the in- 
ward word of life; under which, for a season, 
they have been well exercised. Thus " the let- 
ter killeth," 2 Cor. iii. 6, The literal preaching 
of what is called the gospel, being out of the 
newness of life, leading into and landing in the 
ceremonials of religion, hass/ai» its tens of thou- 
sands, even of such as have in degree begun in 
the Spirit, and run well for a season; but by 
and by, through the influence of this lifeless mi- 
nistry, have turned to and come under the sha- 
doics, and there rested from the further pursuit 
of their journey in the Spirit, which they ought 
to have fervently prosecuted in the open light, 
and under the warmth and animating beams of 
the sun. Paul knew the danger of these things, 
and considered the attempts of those " false bre- 
thren'' to continue the observance of outward 
ordinances, as directly tending to bring the be- 
lievers " into bondage," Gal. ii. 4, and would 
not give place to them, " by subjection" (to such 
observances) " no, not for an hour, that the truth 
of the gospel" (says he) " might continue with 
you," v. 5. By the truth of the gospel, he means 
its pure and genuine simplicity, unfettered with 



A GOSPEL ORDINANCE. 159 

signs and ceremonies ; against the retention 
whereof he was so bold and faithful, that he 
declares he even withstood Peter " to the face," 
at Antiocb, v. 11, and reproved him " before 
them all," for compelling " the Gentiles to live 
as do the Jews," 14 ; and especially, seeing he 
himself had, " before that certain came from 
James," eaten with, and lived u after the man- 
ner of the Gentiles/' 

And then this great Apostle pertinently incul- 
cates, that even the believing Jews themselves 
could not be "justified by the works of the law, 
but by the faith of Jesus Christ," 16. It is evi- 
dent he means, by the works of the law, the 
outward observances of it ; for he is here ex- 
pressly labouring against the continuance of 
these, as will yet further appear. The 3d chap- 
ter begins thus, 4< O foolish Galatians, who hath 
bewitched you, that ye should not obey the 
truth?" The 2d and 3d verses query, "this 
only would I learn of you, received ye the Spi- 
rit by the works of the law, or by the hearing of 
faith ? Are ye so foolish ? Having begun in the 
Spirit, are ye now made peifect by the flesh ?" 
All true religion, in every age and nation, ever 
began in the Spirit ; and all that ever continued 
in true religion, continued in the Spirit : and no 
man ever enjoyed any more of it than he enjoyed 
in the Spirit. None ever were, or ever will be 
" made perfect by the flesh ;" by any thing man, 
as man, can do; nor receive the Spirit by the 
works and observations of the law ; though ma- 
ny are acting as if they thought they could not 
be complete in Christ alone, or be " made per-* 



160 THE BAPTISM OF CHRIST 

feet" in and by his holy Spirit, without the ad- 
dition of " weak and beggarly elements." It 
seems the Galatians were of the same mind.— 
They began in the Spirit, but not being content 
to abide in it, advance forward in it, and depend 
singly upon it, they were seeking to be " made 
perfert," or completed in the work of religion, 
by ceremonial observations. Against this de- 
parture from a single reliance on that holy Spi- 
rit which began the work, the Apostle was zea- 
lously engaged, and declares, v. 11, " the just 
shall live by faith." What faith? The righteous- 
ness of that inward word of faith, which Paul 
preached " nigh in the heart and mouth." For 
there never was nor can be but one thing, thro* 
all time, that the just could or ever can live by; 
and that is this inw r ard word oj life, the spiritual 
flesh and blood of Christ. "He that eateth me, 
even he shall live by me," saith the blessed Jesus, 
John vi. 57; and he that eateth him not truly 
and substantially (how oft soever he eats the 
figures, and how loud soever he proclaims his 
faith) has " no life in him," 53. This is the tree 
of life, in the u midst of the paradise of God." 
This heals the nations of them that walk in the 
light of the Lamb ; and by this, and this only, 
they live unto God. Hence Paul says, " I live, 
yet not I, but Christ liveth in me; and the life 
which I now live in the flesh, I live by the faith 
of the Son of God," Gal.ii. 20; that is, by the 
faith of Christ living in him. He was *< dead to 
the law, that he might live unto God " lg. He 
renounces ail mere legal, ceremonial rigl/eous- 
ness, and comes home to Christ alive in his 
own souL He mentions the "blessing cf Abra- 



A GQSPEL ORDINANCE. 161 

ham" as coming u on the Gentiles" only through 
"Jesus Christ" the life; and the receiving of 
<s the promise of the Spirit," only " through 
faith," chap. iii. 14. This is experimental reli- 
gion, all standing in \h^t faith which is " of the 
operation of God" in the soul, Col. ii. 12, and 
which is the very life and " substance of things 
hoped for," and therefore, and therefore only, 
it is also the sure and certain u evidence of 
things not seen." See Heb. xi. 1. Many strive 
hard to believe, and think they do believe; but 
no mere opinion, or simple credence, is the 
faith of the Gospeh No other faith than that 
which is in its own nature the very " substance 
of things hoped for," can be a sure and unshaken 
evidence of the eternal inheritance, the things 
not yet seen, 

" To Abraham and his seed were the promises 
made. He saith not, and to seeds, as of many ; 
but as of one, and to thy seed, which is Christ. 
And this I say, that the convenantthat was con- 
firmed before of Cod in Christ, the law, which 
was four hundred and thirty years after, cannot 
disannul, that it should make the promiseof none 
effect," Gal. iii. 1(3, 17. " And if ye be Christ's, 
then are ye Abraham's seed, and heirs according 
to the promise," 29. Observe, reader, the cove** 
want is confirmed only in Christ, the life, the 
icord in the heart, the inward "hope of glory." 
The promise is to all that are Christ's, and to 
them only. God promised that in Abraham, and 
in his seed, Christ, all nations should be blessed. 
This " promise is sure to all the seed ;" see Rom. 



1G L 2 THE BAPTISM OF CHRIST 

iv. 16 ; to all that are " born again of God," be- 
gotten into son-ship tmdjoint heir-ship u?/£/i Christ 
by this " incorruptible seed, and ivord of God," 
in the heart. This alone is the true faith, where- 
in ail the children of it " are blessed with faith- 
ful Abraham," Gal. iii. 9. It runs not in the 
outward blood, nor in the line of faith merely 
professional. It was never obtained by the ob- 
servance of rituals; nor is it known but by a real 
baptism into death with Christ, and arising with 
him in the newness of life- "For if there had 
been a law given, which could have given life, 
verily righteousness should have been by the 
law," v. 21. But as nothing can give divine life 
to the soul, but that which brings it into the life 
of the Son, or the state of real sons hip, by the union 
of the soul with the life of the holy ivord ; and as 
all thus begotten and born of God, feel their de- 
pendence to be wholly onGcd their Father; their 
looking is wholly unto him for aid and protect- 
ion. Hence this great Apostle, chap. iv. v. 6, of 
this epistle, declares, " because ye are sons, God 
hath sent forth the spirit of his Son into your 
hearts, crying, Abba, Father/' Here is the alone 
true life of faith in the soul. Here is divine re- 
liance upon the Father. It is in the state of real 
sonship, the Emanuel s^ate, where God and man 
unite in the heavenly fellowship, and substantial 
relationship. This is beyond all figurative ob- 
servations. "The law made nothing perfect," 
but " was added because of transgressions."— 
But for how long? u till the seed should come 
to whom the promise was made," chap. iii. 19, 
But if the law was added, because of transgress- 
ions, till the seed came, and John, the forerunner, 



A GOSPEL ORDINANCE. 163 

to prepare his way, declares the axe must be laid 
to the root of the corrupt trees, till they are all 
"hewn down, and cast into the fire? and that 
the chaff must be burned up, and the floor 
thoroughly cleansed\ how idle is it, for any to 
think of salvation by Christ, and that they are 
not under the law, but under grace, because 
they assent to the history of the gospel, and say 
they believe in Jesus, whilst living a life of sin, 
and continuing in transgression, the very thing 
for which "the law was added," and which the 
life, strength and authority of the moral pre- 
cepts of it were and will be over, and therefore 
over men, so far as in transgression, and sensible 
of it; and so far they are and ever will be under 
the law, and not under the dominion and govern- 
ment of grace. For grace saveth ; and just so 
far as we are under it, we are saved from sin ; 
and so far as we are not saved from sin, we are 
not under grace. Christ never saves a soul in sin. 
Indeed, in the complete sense of the word salva- 
tion, he cannot. It is a contradiction in itself. 
It would be saved, and not saved. For salvation 
hfrom sin. Therefore it is said, "thou shalt 
call his name Jesus" (that is a saviour) 4< for he 
shall save his people from their sins," Mat. i. 91. 
The whole scope of the gospel is salvation from 
sin, and a new life in holiness, really and in- 
herently so; not merely imputatively. Mere 
imputation of Christ's righteousness, without the 
implantation of it, is a dangerous doctrine, in- 
deed a real impossibility. Christ redeems from 
the shadows of the law, by bringing and uniting 
the soul to the substance ; and that may be the 
main reason why so few professed Christians are 



1(54 THE BAPTISM OF CHRIST 

yet redeemed from them; for none are any fur- 
ther truly redeemed, even from the shadows, than 
they are so by the life and possession of the sub- 
stance. For as "circumcision is nothing," so 
simple " uneireumcision is nothing." But the 
living faith, the new creature, the substance, is 
all in all. Many think much of themselves, be- 
cause they are baptized in water, partake of the 
bread and wine, &c. And many think much of 
themselves because they avoid them, and sup- 
pose they see beyond them. But if even the 
latter is only a speculative or merely rational 
convincement, it is nothing : it is not the true 
and living redemption of Christ " from the rudi- 
ments of the world;" for that never advances 
further or faster in any soul, than the soul ad- 
vances in the knowledge and enjoyment of the 
substance. It is Christ himself, the seed, the life, 
the substance, that is the end of the law. And 
so, as non«? are truly redeemed from the shadows 
of it, but by and in the substance; so none arc 
redeemed from the curse of it, the penalty due 
ior the transgression of its moral precepts, until, 
nor a whit further than, they know Christ, the 
seed, the substance, to finish sin, and make an 
end of transgression in them individually. For 
this is the only real destruction of the works of 
the devil, that Christ ever makes; and conse- 
quently, all the redemption from the curse, or 
penalty of the law, that men ever really do know 
—save the forgiveness and remission of sins al- 
ready committed, through the mercy of God in 
Christ Jesus, So far, therefore, as we sin against 
God, we are not under grace, but at best under 
the law. Nor shall ever "one jot, or one tittle, 



v 



A GOSPEL ORDINANCE. 165 

pass from the law, till all be fulfilled.'* If any soul 
is not under the curse of it, but under grace, it is 
because Christ, the seed, redeems and preserves 
him from the state of transgression, on account 
of which it was added. And yet salvation is in 
no wise by the deeds of the law, but by Christ, 
who redeems, and liveth in us, and is our life, 
above and beyond the law. M Is the law, then, 
againstthepromises ol God ? God forbid," says the 
Apostle, Gal. lii. 21. " But before faith came, we 
were kept under the law, shut up unto the faith 
which should afterwards be revealed," 23. Be- 
fore the word of faith is revealed in the heart, be- 
fore the Son of God is revealed in men, as God 
revealed him in Paul, the law serves as a school- 
master ; hence the Apostle's very next words, 
verse 24, are, " wherefore the law was our school- 
master, to bring us unto Christy that we might 
be justified by faith." Faith being the substance, 
as before shewn, " of things hoped for ;" and be- 
ing " of the operation ot God" in man, the word 
nigh in tiie heart, which, is the word of faith 
the Apostles preached ; when this was livingly' 
known, in dominion over all in the soul, the use 
of the school-master was superceded : and this is 
the- substantial experience of such as are risen 
with Christ, above the rudiments of the world, 
and the law of carnal commandments,, in every 
age of the world. So the Apostle's next words 
are, v. 2j, &c. " but after ihdt faith is come, we 
are no longer under a school-master. For ye 
are ail the chldren of God, by faith in Christ 
Jesus. For as many of you as have been bap- 
tized into Christ, have put on Christ." Here the 
law \$ fulfilled, in putting " ©a the Lord Jesus 

P 2 



166 THE BAPTISM OF CHRIST 

Christ,"— " the whole armour of light ;" casti, \ 
"off the works of darkness,'' and making u no 
provision for the flesh, to fulfil the lusts thereof/ 
according to Rom, xiii. 12, 14. Well may this 
su percede the law, seeing this baptism into Christ, 
this putting him on, as the whole armour of light , 
so effectually redeems from the works of dark- 
ness, ?nd the lusts of i he flesh; agreeably also to 
Eph. vi# 11, " put on the whole armour of God, 
that ye may be able to stand against the wiles of 
the devil," 

Some w 7 ill understand this baptism into Christ, 
to mean outward baptism. The author of the 
aforesaid "plain account" quotes Bishop Bur- 
nett, describing the primitive baptism in icater, 
and saying, "from whence came the phrases of 
being baptized into Christ's death; of being bu- 
ried with him by baptism into death ; of our being 
risen with Christ ; and of our putting on the 
Lord Jesus Christ: of putting off' the old man, 
and putting on the new?" page 30. Thus men 
by attachment to rituals, are liable to have their 
minds vailed, from beholding the obviously in- 
ward and spiritual meaning of scripture, or at 
least turned to seek or suppose an outward sig- 
nification, where none seems necessary or in- 
tended, but that which centers in the life and 
substance. Baptism into Christ, is into the 
name, the power and influence of the Divinity, 
according to the commission. It is not true, 
that all who are baptized in water, " have put 
on Christ;" but only such as are actually bapti- 
zed into Christ himself, the divine eternal sub- 
stance ; and therefore the Apostle limits it to 
mch only, by the words, " as many of us.!* 



A GOSPEL ORDINANCE. 16? 

Those who hold water baptism an essential, or 
as that which saves, or as the " one baptism," I 
suppose, hold that all the believers received it: 
but Paul speaks here of only as many as were 
absolutely baptized into Christ, not into water, 
verbally in his name, but into him, so as to put 
him on, by putting on his nature, life and dis- 
position ; love, meekness, temperance, and all 
those virtues predominant in such in whom he 
lives and reigns, and against whom there is 
therefore no law: for it is by thus putting on 
Christ, and living in him, and he in us, our life, 
and hope of glory, in that wherein there is no 
transgression, that we are redeemed from the 
bondage, penalty and rudiments of the law, into 
" the glorious liberty of the sons of God." This 
is the one gospel baptism. It is strictly into 
Christ, into the name, the saving name of the 
Lord, the strong tower of salvation and safety, 
the name that is as ointment poured forth; the 
saving healing influences whereof make all the 
sincere virgins love him. The same baptism, 
with the same word into, several times repeated, 
the Apostle again mentions Rom. vi. 3> 4. " So 
many of us," and he might have said only so 
many, and doubtless meant so, " as were bapti- 
zed into Jesus Christ, were baptized into his 
death." Therefore we are buried vvith bun by bap- 
tism into death." Now see the fruits of it, which 
cannot result from baptism into water; " that like 
as Christ was raised up from the dead, by tfie 
glory of the Father, even so we also should walk 
in newness of life ;" and, verse 5, " for if we 
have been planted together in the likeness of his 
death" (that is, into a real death to all sin, for 
his baptism thoroughly cleanses the floor of the 



168 THE BAPTISM OF CHRIST 

heart) " we shall be also in the likeness of his re- 
surrection" This is what the Apostle means by 
walking in newness of life ; as is plain by the 
connexion, " for if," &c. Can any thing be 
plainer, than that this is all an inward and spi- 
ritual work; an actual baptism into real death 
unto sin, and arising into life with Christ (who 
then livetli in us) in his inward resurrection and 
glory in the soul? And hence the baptism 
that now saves us, not the putting away the filth 
of the outward flesh, but the answer of a good 
conscience towards God, is rightly, and ever 
with divine propriety, said to be " by the resur- 
rection of Jesus Christ." And now, to evince 
that this is all inward, and that this of being 
" planted together in the likeness of his death," 
in baptism, is not being dipped into water, but 
into a real death to sin ; let us observe well, that 
the Apostle declares positively, without any ex- 
ception, that if we have been so planted " into 
the likeness of his death r we shall be also in the 
likeness of his resurrection," which certainly is 
not true of all that are baptized m water, though 
they may call that " the likeness of his death." 
For many have been so baptized, w 7 ho have bad 
no experience of this likeness of his resurrection, 
this walking in newness of life. Simon the sor- 
cerer both believed (see how little a mere lifeless 
believing amounts to) and was so baptized; and 
yet he was in the gall of bitterness and bond of 
j#quity; having neither part nor lot in the true 
Christian baptism, Acts viii. 15, 21, ^3: which 
shews plainly, that our blessed Saviour's words 
in the commission, Mark xvi. lb, " he that ta- 
lieveih and is baptized shall be saved," relate 



A GOSPEL ORDINANCE. 16 ( J 

wholly to that faith which is the substance of 
things hoped for, and to that baptism which is 
truly into the likeness of Ctarist'sdeath, into death 
unto sin, and a new life unto holiness, by the re- 
surrection and the life of Christ in us, the hope of 
glory. And as this in Mark, is the same com- 
mission with that in Matthew, it further con- 
firms that the baptism mentioned in both is that 
which is saving, and could not be that of water; 
since the promise is to him that believeth, apd is 
baptized with it, that he " shall be saved/* This 
promise insure, for this -baptism is into the name 
of the Lord, the strong tower, in which the right- 
eous abiding, ever find safety, defence and pre- 
servation : while a bare dipping in water, pro- 
fessionally in the name, preserves none from evil. 

But further, that Paul meant as above ex- 
plained, by this planting, death, burial and re~ 
surrection, his very next words declare, v. 6, 
*} knowing this, that our old man is crucified 
with him, that the body of sin might be destroy- 
ed, that henceforth we should not serve sin."— 
This is the death produced by the fiery baptism 
of Jesus, the crucifixion of our old corrupt man, 
the destruction of the body of sin in us. And 
is it not strange, that any real Christian should 
not understand this, seeing it is the very thing 
which John the Baptist (indirect contradistinc- 
tion to the baptism of water) declares of Christ's, 
by the mention of the axe, fan, and fire, and 
the work effected by them, amounting to abso- 
lute purification ? May these things be well laid 
to heart, by all who hope to be saved by a sim- 
ple though hearty and sincere belief of facts, and 



170 THE BAPTISM OF CHRIST 

immersion in outward water; for this is not the 
faith and the baptism to which the promise of 
salvation holds good forever. And for any to 
use water as gospel baptism, and not consider it 
saving, is to run counter to the design and ex- 
press declaration of scripture in regard to the 
baptism of Jesus. 

The fourth chapter to the Galatians begins 
asserting, " that the heir, as long a3 he is a 
child, differeth nothing from a servant, though 
he be lord of all ; but is under tutors and gover- 
nors until the time appointed of the father.-— 
Even so we, when we were children, were in 
bondage und?r the elements of the world," v. 1, 
2, 3. Here we see the Son himself submitted to 
the elements, the signs and ceremonials, unto 
which also the children were in bondage for a 
season ; and to prevent their continuance tinder 
which, the Apostle was now zealously endea- 
vouring, having seen clearly beyond tfiem him- 
self, and been a living witness of their abolition. 
By the next verses, it is clear, that Christ's sub- 
milting to these elementary things, and being 
made under the law, was so far from perpetuat- 
ing outward, elementary baptism, or any other 
rituals, that it was purposely " to redeem them 
that were under the law." Why then should 
we, who never were under that law of carnal 
ordinances, nor yet under the dispensation of 
John's baptism (which was lor Christ's manifest- 
ation to Israel) unless by our own voluntary act, 
desire to come into bondage to these things, 
called here by Paul " the elements of the world ?" 
Those outward things were abundantly proved 



A GOSPEL ORDINANCE. ITl 

weak and insufficient, or the law under which 
they were enforced, had remained to enforce" 
them still. All figurative immersions, sprink- 
lings, eatings and drinkings, are altogether as 
weak, insufficient and unavailing, noic, as ever 
they were; and it is an evidence of human 
weakness to continue in, and desire to be in bon» 
dage to them; as much so, as was the attach- 
ment of the Galatians to circumcision, &c. Paul, 
thoroughly convinced of this weakness of all 
mere signs and symbolical observations, there- 
fore pertinently, and as it were with amazement, 
queries, v. 9. " how turn ye again to the weak 
and beggarly elements, whereunto ye desire 
again to be in bondage ?" 10, " Ye observe days, 
and months, and times, and years. ,, 11, " I am 
afraid of you, lest I have bestowed upon you 
labour in vain." And how many days and times 
are now appointed, and rigidly observed, even 
in our days? Set times and seasons, in man's 
will and wisdom, for fasting, prayers, thanks- 
givings, eating bread, and drinking wine, &c. 
And how much further a punctual conformity 
and observance in these things, often goes to- 
wards conciliating the favour of men, and even 
of princes, than purity of life, integrity of con- 
duct, and humanity towards all ranks of man- 
kind, deserves serious consideration. And is it 
at all strange, that Paul, observing how great 
weight these weak things were obtaining, even 
among such as had really " known God," v. 9. 
(and who therefore had received that which was 
all-sufficient in itself, if lived in, and relied 
singly on, for salvation, and eternal life, without 
any elementary observations whatever) was really 



172 THE BAPTISM OF CHRIST 

alarmed, and afraid lest his labours to establish 
them in the purity and truth of the gospel should 
prove in vain ? especially when those who had 
lately almost adored him, were, so soon and so 
far infected with this zeal for ceremonials, as to 
give grounds for his query, v. 16, " am I be- 
come your enemy, because I tell you the truth?" 
Is it strange, thai he calls the retrogade motion 
of such as had "known God" for themselves, 
from that inward knowledge to outward rites, 
turning " again to the weak and beggarly ele- 
ments?" In the next verse, 17, speaking of 
those who strove to bring them into this bon» 
dage to the elements, he says, " they zealously 
affect you, but not well; yea, they would ex- 
clude you, that ye might affect them." They 
were very zealous in their atUmpts toembondage 
them to the elements, as too many now are; but 
this zeal was not well, but very ill ; for they 
went so far, it seems, as to attempt or desire to 
exclude such as were backward to conform, and 
come into this bondage, that by this exclusion 
they might be driven or prevailed on to affect 
them, or their doctrines and notions. This their 
zeal and labour was quite different from Paul's. 
He was for the life; they, the letter. He for 
the ubstance; they, the symbols. Do but hear 
him, v. 19, u my little children, of whom I tra- 
vail in birth again, until Christ be formed in 
you." He knew the " letter killeth " and that 
zeal in the sign often obstructs the growth and 
formation of Christ, the substance, in the soul : 
so he travails as it were in birth again for their 
advancement and perfection in the latter. It 
would seem, by their being truly his " little 



A GOSPEL ORDINANCE. 173 

children," and by his now travailing in birth 
again, that is, for the more complete growth 
and full formation of Christ in them, that they 
had been already in degree truly begotten and 
born of God : and that the Apostle, in the la- 
bour he had before bestowed upon them, had 
already once travailed, as in birth for and with 
them; but that they, instead of rightly advan- 
cing in the travail, growth and full formation 
of Christ in themselves, unto the state of perfect 
men in him, " to the measure of the stature of 
the fulness of Christ;" had been obstructed and 
diverted therefrom, by turning to the weak and 
beggarly elements ; v and that therefore such was 
the Apostle's good will to them, he Was now 
again engaged in travail for their attainment of 
what was lacking in them ; the complete/or^a- 
iion and growth of Christ, whose growth and in- 
crease of stature in man is gradual and progres- 
sive ; as was the case in that prepared body, 
wherein he grew, and "increased in wisdom 
and stature, and in favour with God and man/' 
Luke ii. 52. And, to win them wholly to Christ, 
and wean them from beggarly elements, Paul 
reasons with them in the following verses, from 
Abraham's two sons, " the one by a bond-maid 
(representing this elementary bondage) the other 
by a free woman, Gal. iv. 22: the first " was 
born after the flesh," the last " by promise," 
23 : " which things" (saith he) "are an allegory ; 
for these are the two covenants; the one from 
the Mount Sinai, which gendereth to bondage, 
which is Agar," 24, "For this Agar is Mount 
Sinai, in Arabia, and answereth to Jerusalem, 



174 THE BAPTISM OF CHRIST 

vfrhich now is, and is in bondage with her chil- 
dren," Q5. " But Jerusalem, which is above, 
is free, which is the mother of us all," 26. And 
the few following verses declare believers to be, 
with Isaac, "children of the promise;" that \he 
children of the flesh persecute these as Ishmael 
did Isaac; that the son of the bond-woman was 
cast out, i€ for the son of the bond- woman shall 
not be heir with the son of the free." And im- 
mediately upon these words the chapter con- 
cludes, " so then, brethren, we are not children 
of fhe bond-woman, but of the free." And the 
next very pertinently begins, " stand fast, there- 
fore in the liberty wherewith Christ hath made 
Us free; and be not entangled again with the 
yoke of bondage." Then instancing one parti- 
cular rite, he declares, " if ye be circumcised, 
Christ shall profit you nothing;" that such as are 
so, are debtors to do the whole law; that Christ 
is become of no effect to those who seek to be 
"justified by the law ;" and positively asserts 
of them, " ye are fallen from grace." 

Little do the zealous advocates for outward 
ordinances think how their attachment thereto 
hinders their real justification, by the true and 
Yw'wg faith and grace of the gospel, even amidst 
all their talk of justification, by faith in Christ 
alone. Perhaps they never consider that these 
foolish Galatians, with all their desires of bon- 
dage to the beggarly elements, might be as loud 
in profession of faith m Christ, and in their 
claim to justification by his blood, a3 any now 
are. I desire to know (if it is so) why it is more 
impossible for a man circumcised to be profited 



A GOSPEL ORDINANCE. 175 

by Christ, or why he is any more fallen from 
grace, than a man baptized in water- I cannot 
perceive that either circumcision or baptism 
prevents profit by Christ, any further than the 
mind is thereby turned from him, and from a 
single reliance upon the work of hh grace in the 
heart for salvation; nor that either the one or 
the other, or any other outward performance, 
will ever fail to prevent it, so far as the mind is 
thereby turned away from an inward attention 
unto and firm dependence upon him who re- 
mains to be the resurrection and the life, in all 
true believers, the word nigh in the beart and 
mouth, for counsel, direction and salvation. In so 
far as any ceremonial diverts the mind ofone that 
has truly " known God" in himself, from atten- 
tion to his inward appearance and work in the 
heart, such an one is so far "fallen from grace" 
and no further, than he is so diverted. And I 
can see nothing in circumcision a whit more like* 
ly so to divert him, than in water baptism* 0?ie, 
as far as I can conceive, is just as likely to keep 
him from Christ, as the other. This may seem 
strange to many. But I think they can give no 
sound reason whv one should be so hurtful, and 
the other so harmless,, as they may imagine.—- 
Distinctions, however ill founded, when long 
settled in idea, seem real; but examined to the 
bottom, are found to have no existence but in 
speculation. And believing many distinctions 
of long standing among Christian professors are 
of this kind, 1 think I can truly say, I travail in 
spirit, if not in birth, for them, that they may 
dig deep for the foundation, and build on the 
sure rock of ages* Then their buildings wil! 



17(3 THE BAPTISM OF CHRIST 

not fall, but stand all winds and weathers. It 
is much beiter patiently, with Paul (v. 5.)— 
V through the Spirit to wait for the hope of 
righteousness by faith," than hastily to rush into 
bondage, v. 7. rt Ye did run well ; who did 
hinder you, that ye should not obey the truth ?" 
8. "This persuasion cometh not of him that 
calk th you," p. "A little leaven leaveneth the 
whole lump." This I firmly believe is just the 
case with many, whom the Lord in these days 
calls, by his holy Spirit working in them. They 
give up to the call ; begin like the Galatians, in 
the Spirit; run well for a season. By and by* 
in steps the adversary of souls, or, by the art 
and address of some high in esteem with them, 
they are absolutely hindered from obeying the 
truth, in keeping singly to the Spirit they began 
in; and by a persuasion that cometh not from 
him that culled and still calleth them to perse* 
vere on in the Spirit, they are diverted to the 
elements, take up a fahe rest in the shadows, 
and gradually, perhaps almost imperceptibly to 
themselves, depart from Christ, the inward life; 
and fall away from the lively influences of grace 
in their own souls, till the whole lump is leaven- 
ed, with the leaven of the Pharisees; a fruitless, 
lifeless zeal in rituals, a round of creaturely de- 
votions and performances; drawing near the 
Lord with the mouth, and seeming to honour 
him with the lip, while the heart is far from 
him. In order to prevent which, I think Paul's 
direction, v. 25, very pertinent and proper; " if 
we live in the Spirit, let us also walk in the 
Spirit. And so walking, I am persuaded life- 
less forms will be forsaken, beggarly elements 



A GOSPEL ORDINANCE* 177 

abandoned, old things done away, all things be- 
come new, all things of God, in spirit and in 
truth, in the newness of divine life; for I can 
never believe, that the Spirit not only lived in, 
(as to whatpasseth in the secret of the soul) but 
also diligently and strictly walked in (as to all 
our outward religious or devotional exercises) 
will fail to lead out of, or preserve from, every 
undue attachment to signs and ceremonials, or 
any thing that genders* to bondage. 

Now, notwithstanding the length of these 
quotations from the epistle to the endangered 
Galatians, and of the foregoing remarks, I am 
not easy to omit several passages to the Colos- 
sians ; the epistle to then) also being pointedly 
against subjection to ordinances. 

Paul was fervent in spirit ,in prayers and desires 
for them, that they might be " fruitful in every 
good work;" increasing in the knowledge of 
God, and 4< filled with the knowledge of his 
will, in all wisdom* and spiritual understanding," 
chap. \. 9, 10: but was so far from pointing out 
water baptism, or any other mere ceremonial, 
as promotive of this happy experience, as per- 
taining to fruitfulness in every good work, or as 
being included in the word every in this sen- 
tence, or at all belonging to those purely spiritu- 
oi things, wherein he wished them an increased 
understanding; that he plainly points out the 
fulness and sufficiency of Christ, without them ; 
and warns the Colosbians of their danger of being 
beguiled with enticing words from the simplici- 
ty of the gospel. In leading oa, and preparing 

Q C J 



1?8 THE BAPTISM Of CHRIST 

their minds for a single dependence on Christ 
alone, the living substance, and for the rejection 
of all that is not Christ, not in nor of his life in 
religion, he tells them it is he, v. 14, " in whom 
we have redemption :" that he is, v. 15, "the 
image of the invisible God ;" yea, " the first born 
of every creature." 16, That M by him were all 
things created that are in heaven, and that are in 
earth, visible and invisible/' 17, u And he is be- 
fore all things, and by him all things consist." 
18, That "he is the head of the body, the 
church," that he is " the beginning, the first 
born from the dead ; that in ail things he might 
have the pre-eminence." And, 19, that " it 
pleased the Father, that in him should all fulness 
dwell," This was a good foundation ; for having 
him actually living in us, in whom all fulness 
dwells, and he being truly our life, we need no 
addition of ceremonials. Therefore the Apostle, 
drawing on, v. 23, towards the substance, which 
he wishes them to continue " grounded and set- 
tled" in ihe faith of, not being " moved from the 
hope of the gospel," he conies, Q6, 'iTi', 2S,' to the 
very thing itself; " the mystery which hath been 
held from ages and from generations, but now is 
made manifest to his saints, To whom God 
would make known what is the riches of the 
glory of this mystery among the Gentiles;" which 
he expressly says (as before noted) i: is Christ in 
you, the hope of glory ; whom we preach, warn- 
ing every man," &c. 

Observe, reader, we before saw that " the 
word of faith, which the Apostles preached," 
was the " word nigh in the mouth, and in the 



A GOSPEL ORDINANCE* 179 

heart," as Paul plainly testifies, Rom. x.8. And 
here,in full confirmation of the same great truth, 
the same gospel of salvation, we find the same 
Apostle declares the Christ, the gospel, yea, the 
very " riches of the glory of this mystery," of life 
and salvation, "among the Gentiles," which they 
the Apostles preached, " is Christ in you the 
hope of glory." This is that " hope of the gos- 
pel," which a few verses before he wished they 
might not be " moved away from." And to 
keep them to this, and /ram ritual observances, 
his labour was fervent among them, "striving 
according" to the working of Christ in him, 
u which" (saith he, v. 29) " vvorketh in me migh- 
tily." And this his fervent labour and striving 
with them, preaching " Christ in them" as the 
substantial hope of glory, ie warning every man, 
and teaching every man, in all wisdom," was ex- 
pressly in order, 28, to " present every man per- 
fect in Christ Jesus;" where all perfection in the 
divine life centres; where God and man are re- 
conciled in the heavenly union ■; where "he that 
is joined to the Lord is one spirit ;" and signs 
are superceded. This was Paul's aim, his scope 
and exercise, in this epistle. In the beginning 
of the next chapter, he manifests great care or 
conflict for them, that " their hearts might be 
comforted, being knit together in love, and unto 
all riches of the full assurance of understanding, 
to the acknowledgment of the mystery," (he 
had spoken of) " of God, and of the Father, and 
of Christ; in whom (says he) "are hid all the 
treasures of wisdom and knowledge." Thus he 
Jays, or proposes, a sure foundation, on the all— 
sufficiency whereon both he and they might 



150 THE BAPTISM OF CHRIST 

safely depend ; and that without aid or addition 
from things which may and must be shaken, in 
order that that alone which cannot be shaken 
may remain. For this alone is to remain in the 
fulness of the gospel state ; and surely no cere- 
monials are things which cannot be shaken.—* 
That this was Paul's aim, in the foregoing ex- 
pressions, I think we have his own authority to 
declare; for his next words are, v. 4, " and this I 
say, lest any man should beguile you with en- 
ticing words." And v. 6, he exhorts, " as ye 
have received Christ Jesus the Lord, so walk in 
him." 7, " Rooted and built up in him, andstab- 
lished in the faith, as ye have been taught, 
abounding therein with thanksgiving." And 
then comes on pointedly to warn them, and shew 
them the danger of trusting or being drawn away 
to any thing else but the riches, glory and suf- 
ficiency of the great mystery, wherein was all 
fulness for salvation : u beware" (says he, v. 8) 
" lest any man spoil you through philosophy 
and vain deceit, after the tradition of men, after 
the rudiments (in the nargin, elements) of the 
world, and not after Christ." Oh! the mischief 
of human philosophy, carnal jeasonings, vain de- 
ceit, and the wisdom of this world, in the things 
of religion. It builds tabernacles for abolished 
ordinances, and leads thousands from Christ to 
the rudiments of the world; thereby spoiling 
them, as to the increase of knowledge and stabi- 
lity 7 in Christ, who is all-sufficient for and in his 
people; as the next words emphatically declare, 
v.9, 10, "for in him dwelleth all the fulness of 
the Godhead bodily. And ye are complete in 
him, which is the head of aH principality and. 



A GOSPEL ORDINANCE. 181 

power." The next verses shew, that neither 
circumcision nor outward baptism is at all neces- 
sary ; so entirely complete are we in Christ, the 
inward and everlasting fulness and divine suf- 
ficiency. Do but read them. " In whom also 
) 7 e are circumcised, with the circumcision made 
without hands, in putting off the body of the sins 
of the flesh, by the circumcision of Christ ; buried 
with him in baptism, wherein also ye are risen 
with him, through the faith of the operation of 
God, who hath raised him from the dead. And 
you being dead in your sins, and the uncircum- 
cision of your flesh, hath he quickened, together 
with him ; having forgiven you all trespasses, 
blotting out the hand-writing of ordinances that 
was against us, which was contrary to us, and 
took it out of the way, nailing it to his cross." 
What could Christ have done, or Paul havesazd, 
more fully to have shewn the abolition of ordi- 
nances? Even that of water baptism is as plainly 
here expunged and superceded, as circumcision. 
And it is marvellous to me, that men of sense, 
as the author of the forementioned " plain ac- 
count,'' &c. with divers others, should be so veil- 
ed in their understandings, as to adduce this 
passage, and several more of somewhat a like im- 
port, in support of water baptism ; when thema?:- 
ner of the Apostle's bringing it in, just after 
warning them against the rudiments of the world, 
pointing out the fulness of Christ, the inward 
hope of glory, and declaring them complete in 
him, and then immediately shewing how they are 
complete in him, without any of those rudi- 
ments he had just warned them against, shews 
as plainly as sunshine, that their circumci- 



3S2 THE BAPTISM OF CHRIST 

sion and their baptism were both in him* the 
one as much as the other. So that I desire the 
candid reader to turn to the passage, and read 
for himself. And I think he that can find argu* 
ment in it for water baptism, may find as much 
for circu?ncisio?i made with hands. But as the 
circumcision here is that made without hands, so 
also is the baptism. It is all spiritual; and, as 
the Apostle words it, consists "in putting oft' the 
body of the sins of the flesh." Almost exactly 
similar is what he says, Rom. vi. G, speaking ex- 
pressly of this inward and spiritual baptism 
M into Christ, " and " into his death/ being M bu- 
ried with him by baptism into death," &c. The 
words are, •* knowing this, that our old man is 
crucified with him ; that the body of sin might 
be destroyed, that henceforth we should not 
serve sin." Here the same Apostle ascribes the 
same effect to spiritual baptism into Christ, asm 
the passage just mentioned, in the epistle to the 
Colossians, he ascribes to circumcision spiritually 
in him, the " putting off " or " destroying the 
body of the sins of the flesh." It must be a 
wrong philosophy , and vain deceit indeed, that 
can so wrest these plain testimonies of the Apos- 
tle, as to draw elementary water from them for 
baptism. 

If circumcision here is inward, so is the bap- 
tism. If the baptism is outward, so is the cir- 
cumcision. They are so joined together, that 
neither true wisdom, sound reason, nor com- 
mon sense, can put them asunder, and make 
the one outward, and the other inward- And 
if. the Apostle here excludes outward circwti- 



A GOSPEL ORDINANCE. 183 

vision, he equally excludes outward baptism. 
If he retains one, he retains both. But he re- 
tains neither. He clearly rejects both ; and shews 
our circumcision and our baptism both complete 
in Christy without hands, without a knife, or a 
single drop of elementary water. He plainly 
shews the believers not only " buried with him 
in baptism," but in the same baptism also " risen 
with him;" and that expressly " through the 
faith of the operation of God, which is wholly 
an internal thing, the very " substance of things 
hoped for " And having shewn what the 
one saving baptism and circumcision is, 
he then with great pertinency exhibits Christ 
'! blotting out the hand-writing of ordinances," 
taking "it out of the way, nailing it to his cross," 
as of no further use to such as know him in the 
fellowship of his sufferings, and in the power of 
his resurrection such as experience h\s fulness, and 
are circumcised, baptized, and complete in him. 
For these know his cross, and are crucified by ife 
to the world, and to the rudiments, elements and 
ordinances of it ; and the world also is crucified 
unto them. There is no friendship between 
Christ and Belial; nor much between his disci* 
pies and the world. His religion does not suit 
the world. It is too simple, unpopular, un pom- 
pous, and too unceremonious; too much a death 
to self. And I am well satisfied that many, 
who are and have been livingly wrought upon 
by the power of God, and made to pant for di- 
vine support, have yet striven hard to save their 
life in self \ in popularity, and in the friendship 
of this toorld; and from this disposition have 
shunned the cross; and though they have owned 



184 THE BAPTISM OF CHRIST 

Christ 9 and chose to be <f called by his name, to 
take away their reproach," they have still pre- 
ferred to eat their own bread, and wear their own 
apparel; and, with Nicodemus, to acknowledge 
and worship the blessed Jesus, in the dark signs 
and shadows of the night; than openly to em- 
brace the contempt of the cross, and confess him 
in the inward, unceremonious purity, spiritual- 
ity and simplicity of the clear and genuine gos~ 
pel day. Dipping under water, and calling that 
"buried with him by baptism into death," the 
spirit of the world, which still too much liveth 
in them, can more easily endure; nay, is some- 
times pleased and plumed with it. Far be it 
from me to think this of all who use this sign. 
I doubt not, even this is a real cross to some; 
but I believe it is generally much more tolerable 
to the spirit and wisdom of the world, than the 
pure simplicity of the gospel; the real death 
and burial with Christ, in putting off the body 
of the sins of the flesh, and ceasing from man, 
and from their own creaturely activity in religion ; 
waiting on God, in absolute dependence, in 
nothingness of self, and the loss of all things t 
this is too hard for the spirit of the world. 
These are hard sayings to it; who can bear them ? 
Hence many who walk with him awhile in the 
Spirit, and run well for a season under the cross, 
grow weary of the sufferings and reproaches of 
Christ, turn away back, and walk no more with 
him; but get into the "beggarly elements," and 
sit at ease in the friendship of the world, under 
a formal profession of religion ; very little con- 
versant with the cross, to which they would 
know all these things nailed, if they rightly 



A GOSPEL ORDINANCE. 185 

abode with Jesus, and followed him in the re. 
generation. But as none reign with him, but 
those who svffer with him; as none me with 
him in the likeness of his resurrection, nor walk 
with him in newness of life, but those who are reaL 
ly 9 not ceremonially, planted with him in the like- 
ness of his death ; as none sit with him in the 
throne of his kingdom and glory , but who drink 
of hiscwp, and are baptized with his baptism ; a 
remnant of true hearted followers have chosen 
to suffer affliction with him, and follow him 
wherever he leadeth, bearing his cross. These 
know " the hand-writing of ordinances nailed 
to it." Their blotting out, and removal, is a 
thing in familiar experience with them; not 
merely a matter of record in the letter of the 
scriptures, and thence gleaned up, and systemati- 
zed into a lifeless creed, confession or profession 
of faith. 

But let us follow the Apostle a little further. 
The next verse shews Christ having "spoiled 
principalities and powers," openly triumph- 
ing over them." Then he enjoins upon the 
Colossians, the way being now quite cleared 
for it " let no man therefore judge you in meat, 
or in drink" (are not the bread and wine here 
included, as we have seen circumcision and ele- 
mentary baptism were a few verses before?) " or 
in respect of an holy day, or of the new moon, 
or of the sabbath day." He goes very thorough 
in dismission of ceremonials, and well he might; 
for his next words are, v. 17, "which are a 
shadow of things to come ; but the body is of 
Christ/' Therefore he adds, v. 18, &c. " let 
no man beguile you of your reward, in a volun- 

R 



IS6 THE BAPTISM OF CHRIST 

lary humility, and worshipping of angels, in- 
truding into those things which he hath not seen; 
vainly puffed up by his fleshly mind. And not 
holding the head, from which all the body, by 
joints and bands, having nourishment ministered 
ancf knit together, increaseth with the increase 
of God, Wherefore, if ye be dead with Christ 
from the rudiments of the world, why, as though 
iiving in the world, are ye subject io ord** 
nances? Touch not, taste not, handle not; 
which all are to perish with the using, after the 
commandments and doctrines of men. ,, He does 
not say, wherefore, if ye be dead and buried 
with Christ 9 by plunging into the elements or 
rudiments in water baptism ; but, quite diffe- 
rently, " wherefore, if ye be dead with Christ, 
from the rudiments" or, as the marginal reading 
has it, "from the elements of the woild, why, 
as though living in the w T orld, are ye subject to 
ordinances? This home query should go to the 
heart of every observer of these outward ordi- 
nances, and beget a close examination, w hether 
their observance thereof, and subjection thereto, 
is not rather following after the traditions "and 
doctrines of men," in their unseasonable and un- 
profitable continuance in the abrogated institu- 
tions and ordinances of former dispensations— 
i he rudiments which ought to be left behind, than 
after Christ, who has triumphed over them all, 

ibolished % and nailed them to his cross ? And 
when this examination is rightly made, and the 
Apostle's prohibitory injunction, "touch not, 
taste not, handle not, which all are to perish 
with the using/' &c. rightly complied with, I 

>elhve the " weak and beggarly elements" n?ust 



A GOSPEL ORDINANCE. 1ST 

be rejected ; bread, wine and water, as ordinan- 
ces of religion, renounced, as things " which 
perish with the using;" and the owe only and 
saving baptism of the gospel retained. Here 
the walking in newness of life, and the answer 
of a good conscience towards God, by the re- 
surrection of Jesus Christ, will be known. Here 
the earth will enjoy her sabbaths again, men 
resting from their own works, as God did from 
his. Here the morning stars will sing together, 
the sons of God will shout aloud for joy, and 
the inhabitants of Sion keep holy day to the 
Lord. 



188 THE BAPTISM OF CHRIST 



CHAPTER VIII. 



Is a recapitulation or summary of a number of the prin- 
cipal reasons against supposing the Christian commis- 
sion for baptism, Mat. xxviii. can mean water. 

Thus having exhibited to the view of the 
reader many important passages of the sacred 
records, with many remarks and arguments 
thereon, which appear to me sufficient to satisfy 
the minds of such as may, under divine influ- 
ence and illumination, carefully weigh and con- 
sider them, that the gospel is an inward, living 
and spiritual dispensation, void of any mere 
outward, figurative and ceremonial institutions, 
or ordinances; I think proper here, in one view, 
to recapitulate and present with several of the 
principal arguments, or reasons, why the great 
gospel commission, Mat. xxviii. Mark xvi. can- 
not be properly understood to enjoin water bap- 
tism. 

I. Because every religious washing in outward 
■water, both under John and Moses, was sym- 
bolical of inward purification, and pointed to it, 
as effected " by the washing of regeneration, 
and renewing of the Holy Ghost. John's min- 
istry, and water baptism, in particular, was for 
Christ's manifestation to Israel. To prepare his 
tcai/j by turning their minds to see the necessity, 
and to a desire and readiness for the reception 



A GOSPEL ORDINANCE. 139 

of, and submission to, this his baptismal purifi- 
cation ; and then expressly to decrease , as the 
substance should increase, The type to give 
place to the antitype : seeing signs and symbols 
were ever intended to vanish out of the way, 
when the substance signified by them was fully- 
come : they being only as a school-master, to 
lead unto Christ; who is, to every one that be- 
lieveth in him, the full end of the law of com- 
mandments, contained in ordinances; because 
they are complete in him, without any of those 
representative observances, which only pointed 
at him, but can have no place in him, nor in 
his pure gospei dispensation. 

II. Because the Greek word en, the commoa 
word for in, might have been used in the com- 
mission, as on other occasions, where in simply 
was intended, if this baptism had been only into 
water, verbally in the Lord's name. But the 
word eis being here used, signifying directly into f 
and so used in many other passages, shews the 
baptism is into the name, the virtue, life and 
power of God ; into holiness, meekness, purity, 
gentleness, divine wisdom, true judgment, and 
I whatever communicable grace or virtue a Chris- 
tian receives by ingraftment into Christ, when 
" cut out of the olive tree, which is wild by na- 
ture; and grafted, contrary to nature, into a 
good olive tree," as Rom. xi. 24. The ingraft* 
ment is plainly into Christ. The baptism is 
several times expressly declared to be into him* 
Nor need we doubt but the common word for 
teach, to wit, dldasko, would have been used in 
this commission, had it not meant a converting 
R 2 



190 THE BAPTISM OF CHRIST 

disciplining, baptizing kind of teaching, which 
gathers souls into God, their habitation, refuge, 
and strong tower. 

III. Because the Apostles were not and could 
not be qualified to administer this baptism, till 
they were endued with power from on high : 
could not impart, minister or communicate the 
Holy Ghost, but when and as they were baptized 
or filled with it themselves. Hence were they 
commanded to tarry at Jerusalem, till qualified 
by the out-pouring of the Spirit upon them ; and 
thus to wait for the promise of the Father, which 
they had heard of Christ, that "John baptized 
with water, but they should be baptized with the 
Holy Ghost." And it is very absurd to suppose 
Christ, in directing them how and where to wait, 
and what for, in order to their qualification to 
administer his baptism, would expressly point 
their attention from and beyond that of water, to 
that of the Holy Ghost, had he been then giving 
them directions about preaching the gospel, and 
baptizing in water. 

IV. Because in all the after instances of bap* 
tism in water (through condescension) there is 
not one, wherein the form of words in this com- 
mission is made use of; which it must have been 
in every instance, where the commission was 
duly observed, had it meant water, and estab- 
lished a form of words to be used in its admini- 
stration. And how can we suppose those, who 
now use water, better know, are more bound by, 
or more duly observe the commission, than the 
disciples? The disciples were so far from under- 



A GOSPEL ORDINANCE* 191 

standing it of water, that they never once used 
water, as under it; never once- used the words 
of it, as a form in any wise proper to an outward 
or mere figurative performance. xAnd does not 
this their total omission of those words evince 
that they were of an high and heavenly import, 
meaning nothing less than a real baptism into the 
divine nature, the very life and substance of the 
Godhead, and by no means applicable to the mere 
outward and visible sign of this inward and spirit- 
ual immersion, ingraftment and purification? 
But men now presume to apply these expres- 
sions to a mere outward ceremony, and dignify 
immersion in water, a most unstable element, 
with the title of a gospel-ordinance; yea, a sac- 
rament of Christ Jesus. 

V. Because when the Holy Ghost fell on Cor- 
nelius, and his houshold, through Peter's speak- 
ing to them in the life and power of the same, 
he was immediately made to remember (doubtless 
by the great and promised remembrancer J the 
words of Christ respecting the baptism of the 
Holy Ghost. Thus clearly applying them to the 
falling of the Holy Ghost on those Gentiles, 
through his ministry; that is, through the words 
spoken by him, whereby they should be saved, as 
foretold by the angel. And asonfy the baptism 
of the Holy Ghost h saving i as they did evident- 
ly receive this through Peter's ministry; as the 
angel told Cornelius, Peter should tell him words 
by which they should be saved; and as Peter 
really understood the bap- ism they then received 
(through those words by him spoken, and by 
which they were to be saved J to be the one srtr- 



192 THE BAPTISM OF CHRIST 

ing baptism of the gospel, the very same promis- 
ed by Christ, in the words which were thereupon 
brought to his remembrance ; it is evident the 
baptism of Christ is only inward. And more 
especially, as at this very time, in regard to the 
baptism of ivater, which was John's and was for 
Christ's manifestation to Israel, Peter so far 
doubted the propriety of its administration to the 
Gentiles, that he even appealed to the judgment 
of men about it (which how would he have dared 
to have done, had it been his Lord's command J 
and though none did forbid it, yet he only com- 
manded them to be baptized in the name of the 
Lord (the Greek word here is en) and not into 
the name of the Father, and of the Son, and of 
the Holy Ghost ; these words in no wise suiting 
the nature and design of that outward adminis- 
tration. 

VI. Because Peter not only never baptized 
any in water afterwards, that we have any ac- 
count of, but expressly declares the saving bap- 
tism ; both negatively, what it is not, to wit, 
" putting away the filth of the flesh," the proper 
effect of water; and positively, what it is, and 
by what it is effected; it effects, in its complete 
operation, such a thorough purification, as estab- 
lishes in the soul the answer of a good conscience 
towards God 9 and is effected by that which only 
can do this, "the resurrection of Jesus Christ," 
the light 9 and life, and hope of glory in us. And 
it will forever be in vain for any to suppose they 
have received Christian baptism, unless they thus 
know him to be truly and experimentally " the 
resurrection and the life" in themselves ; for tbrs 



A GOSPEL ORDINANCE. 193 

alone can produce the true sanctification and 
baptism of the gospel. A figure cannot save us. 
All the washings in water are figures. And one 
figure is not the sign of another figure. Neither 
any of the divers Mosaic washings, nor John's 
immersion (being all but figures J pointed to the 
baptism of the gospel, as to an outward figurative 
plunging in water ; but as (which in truth it is) 
to ani?iward spiritual washing, in the true laver 
of regeneration. And I think the old Mosaic 
typical laver might be as properly continued un- 
der the gospel, as sprinkling or dipping in water. 

VII. Because Paul, a most eminent Apostle, 
not a whit behind the chiefest, and who receiv- 
ed his commission and his knowledge of Christ 
by immediate revelation (God revealing his son 
in him) and thereby knew his will, and the true 
spiritual nature of his baptism; speaking of that 
with water 9 declares positively, that "Christ 
sent him not to baptize, but to preach the gos- 
pel;" and even thanks God he had baptized no 
more; which would have been a high presump- 
tion, and misdemeanour, had he not known that 
baptism in water was no more an ordinance of 
Christ, than circumcision made with hands. But 
knowing the circumcision, and baptism of the 
new covenant, were altogether inward, he says, 
writing to the Colossians, " ye are complete in 
him, which is the head of all principality and 
power; in whom also ye are circumcised with the 
circumcision made without hands, in putting off 
the body of the sins of the flesh, by the circum- 
cision of Christ; buried with him in baptism, 
wherein also ye are risen with him, through the 



194= THE BAPTISM OF CHRIST 

faith of the operation of God, who hath raised 
him from the dead, chap. ii. 10,11,19; thus 
plainly rejecting both outward circumcision and 
baptism, the one as much as the other; and 
shewing that the inward, wherein they are com- 
plete in Christy is a real putting oft' the body of 
sin, a death unto it, a real burial with Christ, 
and rising with him; which is so far from do- 
ping under and rising out of the water, that it 
is only by a faith that is so living, and so much 
above all that is outward, and merely of man, 
that it is truly and powerfully of the very opera- 
Hon of God in the soul. Here is that resurrec- 
tion of Christ, by which the good conscience is 
witnessed in Christian baptism. And having 
thus shewn believers* baptism to be as entirely 
inward as their circumcision, he immediately and 
very pertinently reminds them of Christ's " blot- 
ting out the hand-writing of ordinances," and 
taking " it out of the way, nailing it to his cross ;" 
cautions them to let no man judge them in re- 
spect to those outward things, which are but " a 
shadow of things to come," and then roundly 
queries of them, •' wherefore, if ye be dead with 
Christ, from the rudiments or elements of the 
world, why, as though living in the world, are 
you subject to ordinances?" This shews, " dead 
with Christ," or planted in the likeness of his 
death, is not a burial into the rudiments, or ele- 
ments, as in outward baptism, but H dead with 
Christ, from the rudiments ;" therefore he imme- 
diately enjoins, "touch not, taste not, handle 
not, which all are to perish with the using, after 
the commandments and doctrines of men." By 
all which we not only perceive his full rejection 



A GOSPEL ORDINANCE. 195 

of all the mere shadowy ordinances, but that he 
was so far from esteeming water baptism to be 
Christ's, that he was truly thankful to God that 
he had never used it, even in condescension, but 
in a very few instances; and that be considered 
the real baptism into Christ to include a death 
with him, from ail those rudimentary or elemen- 
tary things which perish with the using ; and 
which, therefore, are not to be touched, tasted, 
or even handled, as ordinances, nor by any 
means subjected to, by those who are dead to 
them by baptism into death with Christ. 

VIII. Because all those who truly believe, and 
in this faith of the operation of God are baptized 
according to the commission, are thereby saved, 
as promised by Christ, in giving the commission ; 
which is not true of all who are baptized in water* 
Simon the sorcerer both believed and was bap- 
tized ; and yet, at the game time, was so far from 
having any lot, part or portion in gospel /az'JA or 
baptism, that he was in the very i( gall of bitter- 
ness, and bond of iniquity ;" which.no doubt has 
been the case with too many beside Simon; 
whereas all who are baptized according to the 
commission, and therein witness the floor of the 
heart thoroughly cleansed, are baptized info-Christ 
have put him on, the H whole armour of light," 
and thus being planted in the likeness of his 
death, are alive in the likeness of his resurrec- 
tion, in true newness of life. 

IX- Because we have no account, nor the least 
reason to believe, the first Apostles were ever 
baptized in water, after John baptized them ; for 



196 THE BAPTISM OF CHRIST 

" Jesus himself baptized not." And we have 
heard of none else authorized to baptize them 
therein, but John ; and so they being outwardly 
baptized only into John's baptism, if Christ's 
was also outward, and John's was not it, they 
never had it. And then they would have been 
sent to baptize others with a baptism themselves 
never received. But they received freely, and 
were freely to give, and could not give what they 
never received, nor what they did receive, before 
they had received it : and therefore were under 
an absolute necessity to wait till they actually 
did receive the baptism of the Holy Ghost, before 
they possibly could baptize others with it. This 
they did receive, and this they did administer; 
and their not presuming, nor being allowed by 
their Lord, to attempt baptizing according to the 
commission, til! first thus baptized themselves, 
shows evidently what the baptism of the com- 
mission was, and that the qualification for lis ad- 
ministration was through the same baptism first 
received in themselves, the endowment of power 
from on high. But had the commission intend- 
ed John's baptism, that they were qualified to 
administer, and did administer before ; had it in- 
tended water, and yet not as Johns, they never 
receiving it after the commission, any more than 
before, were no more qualified to administer it 
afterwards, than before. Hence it results that 
Christ's is that they waited for, received, and then, 
through the communications of it, administered 
toothers; that is, the one baptism of the gospel. 

X. Because whoever receive Christ's baptism, 
are initiated thereby intpthe church of the first- 



A GOSPEL ORDINANCE, 197 

born, the pillar and ground of truth, and have 
their names written in heaven, have the white 
stone, and new name: and being buried, and ri- 
sen with Christ, are joint heirs with him; and 
he is not ashamed to call them brethren, they iu 
all things reverently ascribing to him the pre- 
eminence. But this is by no means true of all 
that are baptized into water. This is in sub- 
stance somewhat the same as the 8th reason ; 
but may serve to shew, that as baptism in water 
is not saving, so it never initiates any into the 
church of Christ, however it is extolled as anm- 
itiatory ordinance. 

XI. Because Christ himself, though he was 
circumcised, baptized, &c. outwardly, in order 
to fulfil, terminate, blot out, and forever disannul 
all such ceremonials, never circumcised or bap- 
tized others outwardly; nor ever ordered any of 
the multitudes that believed on him, that we 
have any account of, to receive either. He even 
washed his disci pies' feet, and taught them to 
wash one another's; but never baptized them in 
water, which we may venture to believe he 
would by no means have omitted, had it been 
his own baptism, the one saving and perpetual 
baptism of all true believers. 

XII. Because he did baptize them with the 
holy Spirit, declaring he sent them even as his 
Father sent him ; that is, anointed with the 
Holy Ghost, that they should do the works which 
he did (baptize with the Holy Ghost, besure, was 
a work which he did.) And as, in order to 
qualify them, he breathed on them, and bid 



198 THE BAPTISM OF CHIUST 

them receive the Holy Ghost, this was truly send- 
ing them as he was sent, and turning their minds, 
and fixing their dependence, on the like anoint- 
ing, for qualification for the like services. 

XIII. Because baptism in water is certainly 
one of the old things, one of the things that can 
be shaken ; and not one that remains^ when and 
where all are shaken and removed, that can be 
shaken ; not one that can remain, when and where 
not only the earth, not only sin, carnality, and 
earthly mindedness, but also heaven; things 
esteemed heavenly, and which were once really 
ordinances of God, are thoroughly shaken, and 
all removed, but what cannot be shaken; and 
which alone can remain in this truly gospel state* 
The rejoicing of (rue Christians is in that which 
God creates, after the old heavens and old earth 
are shaken, and all typical righteousness is passed 
away; that is, in the pure antitypical righteous- 
ness which must remain, because it cannot be 
shaken, but is of the very nature of, and pertain- 
eth to the new heavens, and new earth, wherein 
dwelleth righteousness, in its pure, uncumbered, 
unceremonious simplicity and beauty. The 
elements (these elementary, figurative observa- 
tions) are known, in the truly gospel state, to 
melt with fervent gospel heat ; whilst too many 
are retaining these, and expecting the outward 
material elements to be melted with outward 
material/re, at the end of this outward material 
world. Thus missing the marrow and substance 
of things, through the outwardness of their idea* 
and expectations. 



A GOSPEL ORDINANCE, 190 

XIV. Because it is certain, that it does please 
God to save some through the foolishness of 
preaching, to wit, such as truly believe. No 
soul can be saved, but according to God's mercy 
" by the washing of regeneration, and renew- 
ing of the Holy Ghost." This is Christ's baptism. 
And hence it follows, that every soul saved 
through preaching, must thereby be baptized 
with the Holy Ghost and fire, or witness the re- 
generating, washing, and renewal of the Holy 
Ghost. For this being that without which none 
can be saved, it is idle to think of preaching, 
saving, or contributing towards the salvation of 
any, but through the work of this baptism. If 
preaching at any time contributes more or less 
to salvation, t certainly contributes, in the same 
degree, to this spiritual baptism. Thus Paul be- 
gat souls to God through the gospel. But no 
ministry, that is not baptizing, can ever do this. 
And this is the reason why they who run with- 
out God's sending and qualification, do not profit 
the people. They cannot baptize them into the 
name by all their arts of rhetoric, and powers of 
elocution. That is a work surpassing the ut- 
most influence of all such unauthorised minis- 
try, and effected instrumentally, by no other 
preaching than that which has its efficacy from 
the power received from on high. This even 
the Apostles were under an absolute necessity to 
•wait for, and receive too, before they could thus 
teach baptizing. And the same necessity of 
waiting for the same qualification will remain, 
to all Christ's true ministers, to the world's end. 
Indeed the substance of the injunction, tarry at 
Jerusalem till you are endued, &c. rests now 



200 THE BAPTISM OF CHRIST &C. 

with equal force on all who are equally obser- 
vant of divine direction, in the work of the gos- 
pel. And to these Christ's words forever hold 
good, "he that receiveth you> receiveth me; 
and he that receiveth me, receiveth him that 
sent me" Mat. x, *40. They who truly receive 
Christ, receive his baptism. Hence none truly re- 
ceive his ministers, and their ministry, but therein 
and therethrough they receive him and his bap- 
tism. This must hold good forever: they who 
truly receive him, know it. It would be as true, 
if it had never been so expressed. Experience 
would livingly confirm it. But they rejoice 
that this great truth is so clearly, and by so 
many modes of expression, established in the 
sacred records. And their prayers are sincerely 
and fervently to God, that seeking souls may be 
enabled to see, hear and believe it, to the salva- 
tion of their souls, in the saving operations of 
the one only soul-saving baptism of Jesus. 



THE END. 



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